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LIBRARY OF CONGRESS. 



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UNITED STATES OF AMERICA. 




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Old corM; 



OR, 



SERMONS AND ADDRESSES 



Spiritual %iie, 



DAVID B. UPDEGRAFF. 



Introduction by Rev. Joseph H. Smith, 



" And the manna ceased on the morrow after they had eaten of 
the old com of the land. — Joshua J : 12. 



BOSTON: 

the Mcdonald & gill company 
1892 







UfcowommJ 
washihgtoit 



COPTKIGHT, 18912 

By David B. Updegraff 



LC c °ntrol Number 

■■ 

tmp96 029022 



AFFECTIONATELY 

DEDICATED 

TO 

JttS mow* iDife, 

My Sons and rray Daughters, 

TO 

Brethren and Sisters of every Name, called to the Work of the 
Ministry, and to all 

®hj> i3dot)*fo of (Boh 

" That in every place call upon Jesus Christ our Lord, 
both theirs and ours." 



PREFACE. 



IN putting forth the present volume, the author is 
deeply conscious, that it has no claim to perfection. 
If he did not believe that it was of the Lord, this book 
would never appear. At various times and places many 
of these discourses have already been given to the pub- 
lic. When published in the secular press, however, they 
have been very inadequately, not to say, incorrectly 
reported. Either at home or abroad they have been 
preached extemporaneously, and have subsequently been 
written from notes, reports, or memory, and the themes 
enlarged upon as seemed best in order to prepare them 
for the public in the present durable form. The Lord 
has graciously owned them when first presented orally 
to the people, and the prayer goes with them that He 
may again vouchsafe an abundant blessing upon this 
effort to serve my fellowmen and glorify Him. Thou- 
sands of God's dear children are struggling on in the 
great tide of religiousness, knowing but little of real 
spiritual life, yet yearning to know the way of God 
more perfectly. It is with deep longings of soul that 
such dear ones may realize the fullness of their birth- 
right in Christ Jesus, that these pages have been 
written. Not a few have kindly acknowledged the 
blessings already received through these messages, and 



vi PREFACE. 



greatly desire that they might be put into the accessi- 
ble and durable form of a book, encouraging the hope 
that others might receive similar benefit. The supreme 
desire of the writer is that it may be so, and that Jesus 
may be so lifted up as to draw the reader to Himself, 
rather than to the writer. That the truth may have 
been brought out in such clearness and fairness that the 
Holy Spirit can own and seal it upon the heart. As to 
literary claims, none whatever are made. The writer 
neither seeks for literary effect nor despises it. With 
him it is simply and entirely a secondary matter. Ine 
most attractive dinner dishes are those which are filled 
with fragrant and delicious food. Notwithstanding, 
therefore, many defects, and regrets that some other 
themes have been crowded out, it is hoped that it will 
not be regarded presumption for me to expect a warm 
welcome for what has been written, from a multitude ol 
loving friends, and even kindly treatment by critics. 
The days of opportunity for the preparation of these 
pages have been full of other cares, and providentially 
afforded by the invalid condition of the beloved wife 
who has been the faithful companion of my ministry. 
And now to Him whose glory alone is sought, this vol- 
ume and all who may read it are lovingly committed. 
DAVID B. UPDEGRAFF. 



Mt. 



Pleasant, Ohio, July 1, 1892. 



CONTENTS. 



CHAPTER I. 
Old Corn 1 

CHAPTER II. 
The Blood of Christ 12 

CHAPTER III. 
Cleansing Through the Blood .... 22 

CHAPTER IV. 
Consecration 35 

CHAPTER Y. 
The Baptism with the Holt Ghost . . 45 

CHAPTER VI. 
Is Pentecost Kepeated? 57 

CHAPTER VII. 
Power for Service 65 

CHAPTER VIII. 
Mistakes of Simon Magus ..... 81 

CHAPTER IX. 

"Our Old Man"' 87 

CHAPTER X. 
Crucified with Christ 101 

CHAPTER XL 
The World Crucified ...... 112 

CHAPTER XII. 
Steps in the Experience of the Apostles . 122 

vii 



Vlll CONTENTS. 

CHAPTER XIII. 
Self-Purification 133 

CHAPTER XIV. 
Unto Perfection 142 

CHAPTER XV. 
A Good Conscience 156 

CHAPTER XVI. 
Shall He Find Faith? 164 

CHAPTER XVII. 
Self-Preservation 172 

CHAPTER XVIII. 
Antagonisms to Holiness 182 

CHAPTER XIX. 
Spirituality vs. Eitualism .... 196 

CHAPTER XX. 
Last Promise of Jesus 215 

CHAPTER XXI. 
Divine Guidance 227 

CHAPTER XXII. 
John the Baptist 241 

CHAPTER XXIII. 
An Unexpected Decree . . . . . 255 

CHAPTER XXIV. 
Christ's Coming Premillennial . . . 269 



CONTENTS. IX 

CHAPTEK XXV. 
The Parousia 278 

CHAPTER XXVI. 
Free from the Law 284 

CHAPTER XXVII. 
Serving in " Newness " or " Oldness " — Which? 298 

CHAPTER XXVIII. 
Suffering and Glorification .... 310 

CHAPTER XXIX. 
Salvation through Sanctification . . . 320 

CHAPTER XXX. 
The Parables 335 

CHAPTER XXXI. 
Sin not a Necessity 343 

CHAPTER XXXII. 
Distinctions 349 

CHAPTER XXXIII. 
Philosophy of Doubt 354 

CHAPTER XXXIV. 
Negative Ritualism 360 

CHAPTER XXXV. 
Trinity, the New Birth, etc 365 

CHAPTER XXXVI. 
Personal Testimony ...... 372 



INTRODUCTION. 



THE devout can but feel grateful that there is a grow- 
ing demand for books of this kind. We live in a 
day wherein the literary appetites of many professing 
Christians are strangely perverted. Indeed, it does 
seem to be fulfilled as it is written : " The time will 
come when they will not endure sound doctrine ; but after 
their own lusts shall heap to themselves teachers, having 
itching ears; and they shall turn away from the truth, 
and shall be turned unto fables " (2 Tim. 4 : 3, 4). 

Not only the press, but the pulpit also, in many in- 
stances, pander to this craving and clamor for some- 
thing other than the pure, simple gospel. The sensa- 
tional on the one hand, and the scientific on the other, 
are substituted for the spiritual and the Scriptural. 
No wonder we have efforts after " New Theologies " of 
various sorts. For the Old Cojrn of truth is not only 
not agreeable to the palate, but it is right in the way 
of a superficial piety, and a time-serving churchianity. 

True as all this is, yet it is to be rejoiced in that there 
is in all the churches a growing demand for more spirit- 
uality and less " criticism " from those who minister. 
Nineteenth century Christians are awakening to the 
fact that an intense piety can be maintained even in 
conjunction with the intense activities of our busy age. 
But to sustain such some helps are needed for the 
better apprehension of spiritual truth. And men and 
women everywhere are gratefully embracing the various 
gifts of this kind which a loving Father provides. 



xii INTRODUCTION. 

And it is to be remarked that another hopeful sign 
of the times is seen in this, that God has raised up in 
our day men and women specially endowed and speci- 
ally qualified for this greatly needed ministry of the 
Spirit. Colleges and theological seminaries are indeed 
doing much to advance the standard of learning in the 
ministry. And if the learned men and the learners 
could only subordinate this learning to spirituality, it 
would furnish abundant occasion of thanksgiving. But 
God, in many instances, institutes and employs other 
agencies to produce " able ministers of the New Testa- 
ment.'''' In all ages a spiritual ministry has been a 
supernatural gift. This age is no exception to that 
rule. Whatever of natural or acquired talent may be 
used by the Head of the Church, or whatever of natu- 
ral insignificance may be employed, the ministry must 
in every instance be spiritual ; spiritual not only in the 
sense of piety in the minister, but also in the sense of 
a spiritual gift divinely conferred by the Holy Spirit 
for the ends of the ministry. 

To many who will open this book its author will 
need no introduction. They already know him as a 
man of God, a man for these times, " a man filled with 
faith and with the Holy Ghost," and a man singularly 
endowed with spiritual gifts "for the work of the min- 
istry, for the edifying of the body of Christ." 

David B. Updegraff did, doubtless, inherit a strong 
personality from a godly ancestry. An ancestry whose 
children, for generations, have proved the fulfillment of 
God's manifold promises to the households of such as 
fear Him and keep His commandments. 

Physical strength, longevity, intellectual vigor and 



INTRODUCTION. Xlll 

genius, strong individuality, and, above all, moral rec- 
titude, have been the family characteristics for genera- 
tions, back to, and possibly beyond, the times when 
some of the grandparents of our author did heroic 
service as primitive Quaker ministers in Virginia and 
elsewhere. This genealogy, together with more than 
average educational advantages in his youth, has doubt- 
less combined to furnish grace a good natural base upon 
which to raise this tower of strength and stronghold of 
defense for God's weaker ones, to whom He delights so 
to minister. 

But for the power of the Spirit, however, these talents 
would have been buried; this personality have been 
dwarfed ; this rich legacy lost to the church ; and this 
man have failed of a reward which will surely await 
him for years of loving, self-sacrificing toil, and of 
successful ministry in warning sinners from Hell, and 
leading Christians in the way of Holiness. 

His experience, which will be found in the book, will 
more fully show this, but will hardly bring out refer- 
ence to those peculiar spiritual gifts with which God has 
invested him for the profit of many. 

Listening to bis preaching, or watching his conduct 
of meetings, or his dealing with individuals, all are 
quickly impressed with the naturalness of the man and 
the super naturalness of the minister. Both of these, be 
it remarked, are due to grace. For, previous to his 
emancipation, no small amount of self-propriety and 
educational conventionality had bound up and restrained 
those natural traits of wit and humor, and pathos and 
simplicity, which mark the man, and which have so 
much to do with his efficiency. The conventional 



XIV INTRODUCTION. 

artificiality of the modern ministry has much to do with 
its ineffectiveness. 

But after all proper credit has been given to nature, 
and all tribute paid to acquired skill, it still forces 
itself upon his hearers that unusual insight into Scrip- 
ture, unusual discriminativeness in dissecting subtle error 
from precious truth, unusual discernment of hearts and 
spiritual conditions, and unusual strength in lifting soids 
and controlling assemblies combine to mark his ministry 
with a spiritual power, which only can be explained by 
believing that Pentecostal gifts were not restricted to 
primitive days. 

But though Brother Updegraff is still young at sixty, 
yet it has not been forgotten by the friends of truth 
that he " has this treasure in an earthern vessel." And 
many have desired that while he suggests Paul in so 
many things, he might in this imitate Peter when he 
said: "Moreover I ivill endeavor that ye may he able 
after my decease to have these things always in remem- 
brance''' (2 Peter 1: 15). So that, to his thousands of 
friends, in this country and abroad, this volume will 
come as a living monument — memoralizing a beloved 
brother who must some time " put off this tabernacle," 
and yet communicating truth which can never, never 
die. 

But, meanwhile, this book is to serve another end. 
The number of ministers of this kind is, in the nature 
of the case, few. A man who, while intensely loyal to 
his own church is, nevertheless, by a kind of common 
consent, felt to belong to us all, is in much greater 
demand for his ministrations than time and strength 
could cope with. Illustrative of this, it might be 



IN TROD UCTION. XV 

mentioned that all over the country the writer finds 
ministers and workers who have for years been hoping 
and planning to reach the annual Feast of Tabernacles 
at Mountain Lake Park, simply to sit as scholars under 
Brother Updegraff's ministry. This, too, in addition 
to the hundreds and thousands who do get there and to 
other great meetings, like Pitman Grove, where for 
years God has made him special blessing. 

Now, this book will be a kind of an extension of the 
personal, living ministry of the author. It is destined 
to prove an untold blessing to the thousands who have 
never been favored with these advantages. And who 
are, nevertheless, hungering for the " Old Corn " of 
the land. 

Of course only a scrap (comparatively) out of the 
active ministrations of nearly a quarter of a century 
can be compiled in such space. But there is such mar- 
row and fatness here, and so much strong meat too, 
that whoever digests this will surely have found strength 
to forage for himself hereafter. 

A theological treatise is not attempted. Nor are the- 
logical terms and technicalities affected. Ecclesiastical 
disputes are avoided. But the Nature of Sin is ex- 
posed. The Extent oe Salvation simply and steadily 
upheld. The Mission of the Spirit variously and 
earnestly presented. The counterparts in Christian ex- 
perience of the Three Dispensations are unfolded. 

Holiness is presented in its true light and relations. 
Legalism is hunted down, and evangelical Liberty 
exalted. And all the way throughout a Personal 
Christ is lifted up, above all views and all experiences. 
So that, no matter where, or when, or how much one 



XVI INTRODUCTION. 

reads this book, he must come from it feeling, I know 
Jesus better. In blessed contrast with much that 
comes within the range of so-called Christian literature 
these times, the Atonement is constantly honored in 
connection with every part and phase of spirituality. 

While Brother Updegraff never makes an effort for 
mere literary effect, his unanswerable logic leaves no 
room for disappointment. Some may miss many of the 
characteristic illustrations, anecdotes and sallies of wit 
with which his spoken sermons generally abound. But 
condensation is, of course, a necessity, and cold type 
can never convey the point of many things that may be 
spoken to the eye of an interested congregation. Natu- 
ralness is always a desideratum, and this will account 
for the ease of style and freedom from any strict 
observance of literary canons. 

Every page of the book is perfumed with the fra- 
grance of prayerful devotion to Him upon whose altar 
it is laid. No mercenaiy, no selfish, no ambitious mo- 
tives have inspired a chapter here. May it be read in 
the same spirit ! May criticism be disarmed ! May 
humble, honest hearts come to this granary to find food 
to satisfy spiritual hunger ! May this prove to be seed 
com to the sower as well as to furnish bread to the 
eater ! May God anoint it ! May He providentially 
direct its circulation ! May a singular illumination fall 
upon those who read it! May it continue to excite 
souls into the goodly land of Canaan after Brother 
Updegraff has gone to his reward ! Amen. 

JOSEPH H. SMITH. 

Nobth Indianapolis, Ind., July 1, 1892. 



CHAPTER I. 

OLD CORN. 



And the manna ceased on the morrow after they had eaten of 
the old corn of the land." — Josh. 5: 12. 



WHEN it pleased God to visit and redeem His 
people of old, He saved Israel out of the hand of 
the Egyptians, and they " came unto the wilderness of 
Sin, which is between Elim and Sinai." The slender 
supply of a month's provisions brought with them from 
Egypt was now exhausted, and the first real pressure of 
hunger was felt. It is certainly not to be marveled at, 
that they should look to Moses and Aaron for further 
supplies, and when they were not forthcoming that 
they murmured against them, saying, " Ye have brought 
us forth into this wilderness, to kill this whole assem- 
bly with hunger." 

Food was an absolute essential to life, and of what 
avail was freedom without food ? Better die slaves, 
sitting by the flesh-pots of Egypt, than die of starvation 
in the wilderness ! But the God of all grace was but 
feebly comprehended as yet by His chosen people. 



2 OLD CORN. 

Surely He had not brought them out of bondage to 
permit them to die of hunger ! Only a little while 
before, when they " were sore afraid," they had but to 
"stand still and see the salvation of the Lord, " but to 
"hold their peace" while the Lord fought for them! 
And yet " they soon forgat his works, they waited not 
for his counsel." Nevertheless, a God of love and pity 
took knowledge of their deep necessity, and graciously 
promised a speedy deliverance. " Behold, I will rain 
bread from heaven for you." This was a marvelous 
provision indeed, and in blessed contrast with the leeks 
and garlic of Egyptian tables, their hungry bodies 
were supplied with angels' food. Not only so, God 
designed to teach His people several things by the 
miraculous character of this provision. 

(1.) By this ye shall know that the Lord hath brought 
you out from Egypt. They saw Moses as the instrumen- 
tality, but could not see God, the great first cause. But 
now it was plain that Moses could not rain manna, but 
God only, hence it must be He that brought them out. 

(2.) Ye shall know that I am the Lord your God. 
They should not only know the power of the Lord, but 
His peculiar favor to them as their God. The Egyp- 
tians were made to know that He was the Lord by the 
plagues they suffered; the Israelites should know that 
He was their God by the gracious provisions of His 
hand. 

(3.) TJiat I may prove them, whether they will walk in 
ray law or no. To be satisfied with the bread of to-day and 
be thankful, and absolutely dependent upon God for to- 
morrow, is a wonderful test of spiritual condition. The 



OLD CORN. 6 

natural heart demands a store in sight. Far removed 
from this is the heart that securely trusts, and lives on 
God's daily providence. " Give us this day our daily 
bread," is the spiritual lesson enforced by the manna. 
" He that gathered much had nothing over, and he that 
gathered little had no lack," and it must be gathered 
fresh every morning. 

Such, then, was God's provision for His people while 
in their wilderness life. It was never seen in Egypt, and 
the manna ceased when Israel entered the land of 
Canaan. "And they did eat of the old corn of the 
land on the morrow after the passover, unleavened 
cakes, and parched corn in the selfsame day . . . neither 
had the children of Israel manna any more ; but they 
did eat of the fruit of the land of Canaan that year." 

For when the Qanaanites heard that the Lord had dried 
up the waters of Jordan from before the children of 
Israel, until we passed over, their heart melted ; neither 
was there spirit in them any more, because of the chil- 
dren of Israel. So it was that they fled and left their 
houses and barns and fields, and all that was in them, 
for the subsistence and enjoyment of their legitimate 
owners — the Lord's people. Surely the Lord prepared 
a table before them in the presence of their enemies. 
And all of this "land of wheat, and barley, and vines, 
and fig trees, and pomegranates, and bread without 
scarceness," was received in exchange for the "light 
food," which was distinctively adapted to the wilder- 
ness experience. 

That the successive stages in the history of the chil- 
dren of Israel do perfectly prefigure, or set forth in 
type, the spiritual experiences of God's children in the 



4 OLD CORN. 

present dispensation, will, no doubt, generally be admit- 
ted without further examination here. And our present 
inquiry shall be confined to the three following points : — 

I. That Jesus Christ is the antitype of both " manna " 
and "old corn." 

II. That it is as " manna" only, that He is appre- 
hended by such as have not yet entered the Canaan of 
"perfect love." 

III. That He becomes as "old corn," to every 
believer that has thus entered, and is united to Him in 
resurrection life. 

I. It is our first object to settle it, that Christ is the 
alone source of spiritual sustenance for His people, in 
every stage of their experience. That just as "manna" 
and "old corn," were God's gifts for the perishing 
bodies of the Israelites, so Christ is given as food for 
the imperishable spirits of His followers. And the type 
was as much the provision of infinite grace, as the anti- 
type, since neither "manna" nor " old corn," were in 
any wise earned or deserved, but divinely bestowed. 
The Lord Jesus distinctly announced himself, as " the 
true bread from heaven" that was prefigured, by the 
" manna which your fathers did eat in the wilderness," 
and which was given, not by Moses, as they thought, 
but by God himself. " My Father giveth you the true 
bread from heaven," and " I am the living bread which 
came down from heaven ; if any man eat of this bread, 
he shall live forever." But "except ye eat the flesh of 
the Son of man, and drink his blood, ye have no life in 
you." That is to say, if we have no spiritual appe- 
tence, no hunger and thirst for Christ, as food and 



OLD CORN. 5 

nourishment for the soul, it is the surest possible 
evidence that there is no life in us, that we are yet dead 
in our sins. 

And this is only an application of one of the univer- 
sal laws of our being. That is, that the perpetuation 
of life is dependent upon an adequate supply of food ; 
and this is quite as true of the spiritual as of the 
natural life. And the promise of Jesus is this, "He 
that eateth me, even he shall live by me." Just as the 
body lives by its food for a season, so the spirit lives 
eternally by Him who is its food, and "the bread of 
God is he which cometh down from heaven." Precisely 
how our bodies are nourished by our food, we cannot 
describe, but we know that they are, and every true 
believer knows also that his spiritual life is nourished 
and quickened, in proportion as he feeds upon Christ, 
meditates upon Christ, and appropriates Christ and His 
finished work. It is Christ alone who imparts life. It 
is Christ alone who sustains life, and this must ever 
be true, whether the type be the " manna," that came 
down from God out of heaven, or the "old corn "that 
had been brought forth out of the heart of the earth. 

II. But this brings us to examine the difference 
between the two, and to see that it is our own spiritual 
attitude and stage of experience, that determines the 
specific character of our spiritual food. God's provision 
for the soul, like that for the body, is precisely adapted 
to the requirements of His child, and suited to the 
measure of his capacity. Nothing could be more dis- 
tinctly stated than the announcement of this prin- 
ciple by Paul. He tells the Corinthians that they are 



6 OLD CORN. 

babes ; that is their position in God's family. That 
their food had been milk, and that it must as yet con- 
tinue to be milk. But this is the precise counterpart 
of " manna," according to New Testament phraseology, 
while the "old corn " finds its counterpart in " meat," or 
"strong meat," in apostolic language. Now, it is just as 
positively affirmed that babes cannot have meat, as that 
they can have milk, and the same principles are applied 
to certain Hebrews, who still had need of milk and not 
of strong meat, for they were still babes, though for a 
long time Christians ! In the use of this metaphor the 
apostle reduces natural food to two kinds, milk and 
meat, and those who are fed to two sorts, babes and 
men. He then transfers the similitude with divine 
accuracy to the spiritual realm. Babes, or little children, 
certainly do know their " sins forgiven for his name's 
sake." They have found " redemption through his 
blood." This, then, is not a question of " eating and 
drinking," but of believing. " He that believeth on me 
hath everlasting life." This divine life is first received 
on the sole condition of faith in the Son of God, who 
gave His flesh for the life of the world, — gave it to be 
crucified and slain as a substitute for lives which were 
already forfeited by sin. So that it is quite as true 
that Christ gave His flesh as a sacrifice to redeem the 
lives of His enemies, as that He gave it to sustain the 
new lives of His friends. 

Now a babe is as truly his father's son as is the young 
man, yet that which is entirely appropriate to the one, 
is not at all fitting for the other. God's call to every 
child of His is to put away childish things, to cease 
being a " babe," and to become a spiritual man. This 



OLD CORN. 



is not a question of time or of growth, or else remain- 
ing in that condition would not have called forth the 
reproofs of the apostle, as in the cases already cited. 
The Corinthians had only been a few years out of 
darkest heathenism, yet they are complained of because 
they are not wholly spiritual men, or men in whom 
the Holy Spirit has obtained a complete supremacy. 
They were different from the " natural man," who re- 
ceiveth not the things of the Spirit of God, because 
their spirits had been renewed by the Holy Ghost, and 
they were " sanctified in Christ Jesus," but they were, 
nevertheless, in a measure " carnal." This was proven 
by a " walk after the manner of men," i.e., that were 
not in any sense spiritual. There was jealousy and 
strife and selfishness among them, and more evidence 
of the life of the flesh than of the Spirit. Hence they 
are appropriatel} 7 " called " carnal." And the same is 
true of all babes in Christ who remain carnal, simply 
because they choose to do so, since the Spirit of God 
seeks to make of these " babes " spiritual men, and will 
do it at once, whenever the whole being is yielded up 
to Him. But excuses in doctrine, in tradition and in 
practical unbelief, are as abundant as in the day of the 
provocation in the wilderness, when by a judicial sen- 
tence, Israel of old were turned back to spend their days 
in the desert, though God in grace, fed them with 
" manna," while it was quite impossible for them to 
have " old corn " without a change of residence. And 
there still exists the same positive inability to bear any- 
thing but " milk " in the case of "babes." 

Theirs is a double nature or mind, and the prevalent 
relish for fiction, newspapers, magazines, fashions, 



g OLD CORN. 

operas, theaters, games, and amusements of all sorts, 
leaves no room for doubt that the old nature has a great 
abundance and variety of aliment. But what is to be 
said of the new? Let the preacher dwell on pardon, 
peace and a hope of heaven at death, through Christ 
who lived and suffered and died on the cross, and other 
« first principles "of the gospel, and the average church 
member will partake quite freely of such " sincere milk 
of the word " once, or possibly twice a week the whole 
year round ! Not only in these rudiments, but in ceremo- 
nies and observances, no doubt the Holy Ghost often 
ministers Christ as "manna," to the soul of the babe in 
Christ, yet He is known "after the flesh" only, and is 
lost sight of at the tomb, "for as yet they know not 
the Scripture, that he must rise from the dead." What 
myriads of Christians stand " without at the sepulchre 
weeping," as did Mary, seeking their living Lord among 
the dead ! Intellectually they know He is risen, but if 
we do not know it experimentally it avails nothing as 
a spiritual reality, and Easter is nothing more than a 
vain show, yet God be praised for even such a participa- 
tion in Christ and His atonement, as apprehends Him as 
that bread that came down from heaven. 

III. But "the manna ceased . . . and they did eat of 
the old corn," and they had "manna" no more, after the 
children of Israel had passed through the Jordan and 
entered the land of Canaan. Now here is a remark- 
able change of food that is coincident with a complete 
change oi residence, and the two go together in the 
spiritual life of the Christian, just as certainly as m 
these historical facts. 



OLD CORN. 9 

And now let us see what is represented by the " old 
corn." It is certain that it is a type of Christ, only 
presenting Him in a different aspect from the " manna." 
The latter represents Him, as we have seen, as bread 
coming down from heaven, while the "old corn" 
typifies Him as ascending up into heaven, and glorified 
there. It is Christ risen from the tomb — not going 
into it. It is the golden altar for incense, not the brazen 
altar for sacrifice. The life of Christ before His death 
was brief and powerless, when compared with His glori- 
fied life since that death. " I am he that liveth and 
was dead : and behold I am alive forevermore." He 
suffered being tempted, and died that "he might destroy 
him that had the power of death, that is, the devil." 
Now our spiritual life begins in Christ's death, but it 
should not end there. We are grafted into Him as our 
justification at the cross, while He becomes our indwell- 
ing Sanctifier only when we come into " the likeness 
of his resurrection." There comes, then, to every well 
instructed believer a crisis in his life, in which he is 
taught by the Holy Ghost in the word, to "reckon him- 
self dead indeed unto sin, but alive unto God, and 
that like as Christ was raised up from the dead by the 
glory of the Father, even so we also should walk in 
newness of life." And this is that abundant life, that 
victorious life, that hidden life, that a "likeness to his 
resurrection " gives us, in the place of one attended by 
defeat and weakness and poverty. 

But in order to this resurrection likeness there must 
first be "the likeness of his death," not any longer in 
a judicial sense merely, but a veritable and experi- 
mental crucifixion of self. It is an actual giving of 



10 OLD CORN. 

" our old man," with his will, his ambitions, pride, dig- 
nity and selfishness, over to the cross to be utterly put 
to death. To do this voluntarily, satisfied that there 
is no other way of getting rid of him but by his 

death. 

Do this in faith, expecting the Divine Savior to make 
good " the likeness of his death, " by dismissing the life 
that is thus given over to destruction. 

Beloved, we have thus conducted you to the mystic 
Jordan of the Christian. What will you do? Falter 
because of giants and walls and unbelief, and turn back to 
a wilderness life and its daily "manna," or will you go 
over this Jordan, and feed upon " old corn" and delicious 
fruits in great variety, as you enter upon the victorious 
life of identification and communion with your risen 
and glorified Savior? May the Holy Ghost graciously 
aid you to decide aright at this moment. If not 
already settled, it is the most momentous question of 
your life. Alas, how many draw back and provoke 
God! They do as they will, but leanness comes into 
their souls. Then there is no relish for deep truth ; no 
huno-er nor apprehension of the sublime doctrines of 
holiness unto the Lord, the indwelling Holy Spirit, 
suffering with Christ, saving the lost, resurrection and 
glorification at the coming of the Lord ! This is the 
"strong meat" which strengthens man's heart for 
work, for warfare and for worship. In them are em- 
bodied varied aspects of the Lord Jesus as the unfailing 
supply of His people's need. But accessible to us as the 
"old corn" of the land, only on the condition that the 
Jordan of self-judgment and death lay behind us, and 
our memorial stones are " pitched in Gilgal." Oh that 



OLD CORN. 11 

the Holy Ghost may beget the unquenchable desire to 
" know him, and the power of his resurrection, and the 
fellowship of his sufferings, being made conformable to 
his death ! " Amen. 



CHAPTER II. 



THE BLOOD OF CHRIST. 



"Unto him that loved us and washed us from our sins in his 
own blood." — Rev. 1: 5. 

THESE words are ever on the lips of the redeemed 
in heaven, and they are also sung by the true 
saints of God on earth. They are rich in comfort, 
commemorating as they do that love of Christ which 
is the burden of prophecy, the theme of apostles, and 
the song of the blood-washed in every age and every 
clime. " God so loved the world, that he gave his 
only begotten Son, that whosoever believeth in him, 
should not perish, but have everlasting life."' 

" God commendeth his love toward us, in that while 
we were yet sinners, Christ died for us.'' " Christ also 
loved the church, and gave himself for it." 

Thus love is the great moving cause of all that the 
triune God has done for us in the work of our redemp- 
tion. Let us consider, briefly, what has been done for 
us, as set forth in the text. 

First, He has washed us from our sins. 
The original rectitude of man as he came from the 
hand of his Creator was forfeited by sin. " By one 



THE BLOOD OF CHRIST. 13 

man sin entered into the world," and that man was the 
human head of the whole race. So that in his offspring 
the first Adam is forever repeating himself, and the 
poison of sin is in our very blood. "We are by nature 
the children of wrath," and " dead in trespasses and 
sins," for "all have sinned and come short of the glory 
of God." To such authoritative declarations of the 
Word of God, we may add the universal consciousness 
and confession of sin, as proclaimed by the universal 
sacrifices of the heathen, as well as in the ethics of 
their philosophers. Thus men know that they have 
sinned, and they know, too, that they are powerless to 
repair a damage that is so radical. From this dilemma, 
an escape is found only in the religion of Jesus 
Christ. 

" He tasted death for every man." " He is a propiti- 
ation for the sins of the whole world." And the pro- 
clamation of infinite love has indeed become a message 
of good tidings. " Though your sins be as scarlet, 
they shall be white as snow ; though they be red like 
crimson, they shall be as wool." The incarnate God in 
Christ Jesus is abundantly able and willing to make 
this good to every one of us, and to " wash us from our 
sins." "Him that cometh unto me, I will in no wise 
cast out." " Come unto me." Come, come, is the ever 
repeated call of our loving Lord. This wonderful 
offer of cleansing from the guilt, pollution and power 
of sin, accompanied with regenerating and sanctifying 
grace, is made simply and solely on the conditions of 
repentance and faith. " Believe on the Lord Jesus 
Christ, and thou shalt be saved." To " believe with 
the heart unto righteousness " is to really trust in a 



14 OLD CORN. 

personal Savior, and is much more than an intellectual 

or an " historic " faith, though including both. 

II But let us particularly notice the emphasis that 
is laid upon the "blood " as the procuring cause, or at 
the fountain head of all redemptive possibilities. Not 
only are we "washed from our sins in his own blood, 
but all of the blessings of salvation are in an important 
sense attributed to the precious blood of Jesus Christ, 
by the inspired writers. 

(1.) "We have redemption through his blood." 
« Thou wast slain, and hast redeemed us to God by thy 
blood out of every kindred, and tongue, and people, 
and nation." " Ye were not redeemed with corruptible 
things, etc., but with the precious blood of Christ, as 
of a lamb without blemish and without spot." " * eed 
the church of God, which he hath purchased with his 
own blood." The apostle seems determined that no 
man should be ignorant of the amazing price paid tor 
his redemption. The blood of Jesus Christ was in 
very truth the blood of God manifest in the flesh He 
who made the world, came to lay down His life, in 
order to buy our freedom from the bondage of sin, into 
which we have sold ourselves. But redemption is not 
to be confounded with salvation. All have been re- 
deemed, and that without consulting our choice in the 
matter, but if we are saved there must be an individ- 
ual choice, and acceptance of "eternal life as "the 
gift of God," and on His own conditions. 

(2 ) " We were reconciled to God by the death of 
his "son." In every human soul there is by nature 
much of enmity towards God, and holiness, and all 



THE BLOOD OF CHRIST. 15 

sacred things. " The carnal mind is enmity against 
God, and is not subject to the law of God, neither in- 
deed can be." A striking proof of this truth is found 
in the person of him that denies it. To insist that we 
are all the " children of God," and always were, when 
God's Word expressly declares that we are by nature 
the " children of wrath," and of " the wicked one," is to 
prove our non-subjection to the law of God and His 
unchanging truth. To prate about the universal 
"Fatherhood of God," while "filled with all unright- 
eousness, fornication, wickedness, covetousness, envy, 
murder, debate, deceit, despiteful, proud," etc., etc., is a 
climax of silly contradictions, even if it were nothing 
more. But it is more. It is to teach men to believe a 
lie, and to lead them blindly on to perdition. We may 
become the "children of God by faith in Christ Jesus," 
and in no other way. True, He is the " Father of all 
flesh" as the Creator, but this is too wide a sense for 
spiritual life, as indeed it is for humanity only, as it 
takes in all animate creation. Therefore to "be in 
Christ " is to be " a new creature," or a new creation. 
Hence the words of Jesus, " ye must be born again." 
Hence the entreaty of the apostle, " we pray you in 
Christ's stead, be ye reconciled to God." Put away 
your enmity, give up your proud, selfish, unholy 
dispositions, cease your warfare with God, and He will 
at once grant you pardon, peace, a new nature, and " a 
new spirit will I put within you ! " And all this 
through the grace of God and " the death of his son." 
Before even the great God could properly extend such 
wonderful clemency to condemned criminals, to hostile 
foes and ruined debtors, He must have a divine ground 



16 OLD CORN. 

upon which to act. The moral glory of His govern- 
ment, the justice, holiness and majesty of divine law 
must be maintained. It is only in the atonement of 
Jesus Christ that these claims are all met, and God 
can be vindicated as just, while exercising infinite 
grace, and the justifier of the most ungodly man that 
truly " believeth in Jesus." 

(3.) "In whom we have through His blood, the 
forgiveness of sins." " Through this man is preached 
unto you the forgiveness of sins" " Without shedding 
of blood is no remission," and without "remission" the 
law must take its course, and its penalty must fall 
upon the evil doer. In God's way, " escape " is possible. 
In any other way, escape is impossible, and men ought 
to be brought face to face with the only alternative — 
eternal misery. The reasonableness and the necessity 
of expiation ought to be proclaimed with tongues of 
fire everywhere. God has plainly taught it from the 
beginning, and there is a something in human nature 
that teaches the same thing. Man craves an atone- 
ment. This is proclaimed by every tongue of flame 
leaping from myriads of altars drenched with the blood 
of consecrated victims. True, there is no real expia- 
tion in these sacrifices, but every gleaming knife 
unwittingly points to a throne, both of mercy and 
of judgment. It is an acknowledgment of the 
justice of the "unknown God," and an attempt to 
avert punishment. Under the law the sacrificial 
death of Jesus Christ was prefigured by the blood- 
shedding of the prescribed victims. 

All this was by divine appointment. And without 
shedding of blood, was no remission. Every sinner had 



THE BLOOD OF CHRIST. 17 

forfeited his life by his transgression. But God was 
pleased to accept the life of his substitute, instead of his 
own, if he would repent of his sin and publicly confess 
it. Certainly his sacrifice had no intrinsic merit, but it 
did typify the real sacrifice, and whether or not the faith 
of the offerer embraced a coming Savior, as ours does 
a risen one, he received forgiveness on the ground of 
another's death. " The Lamb of God, that taketh away 
the sin of the world," was indeed already slain, " slain 
from before the foundation of the world, " in the divine 
purpose, but when the historic consummation was 
reached then these typical sacrifices of bulls and of 
goats came to an end. The real victim was slain, and 
in a supremely solemn moment Jesus said, " This is my 
blood of the new testament (covenant), which is shed 
for many for the ' remission of sins.' " Faith now need 
no longer grope among the shadows, but boldly lay hold 
upon the substance, and we know that " the blood of 
Jesus Christ, cleanseth us from all sin." The life is in 
the blood, and it was the life that was laid down, and 
not by His life of obedience, that we are saved. " By 
His stripes we are healed." " He bare our sins in his 
own body on the tree." 

There is a class of amateur Christians who talk flip- 
pantly about " Christ crucified within us," and seek an 
inward Christ, while denying Him without, and tramp- 
ling under foot the precious blood of Jesus that was 
shed without the gates of Jerusalem. The result is, they 
find neither the true work of the Spirit nor cleansing by 
the blood. Under the guise of a hyper-spirituality they 
imagine that since the death of Christ, (as a martyr only) 
the Holy Spirit has come down to be the Savior of sin- 



18 OLD CORN. 

ners in His stead, without reference to the work of Jesus 
on the cross. And this is unblushingly put forth as a 
discovery of "the great central truth" of the Bible. 
But it is, in fact, to deny the clearest statements of 
Scripture, which plainly declare that the Holy Spirit 
came not to assume the place of Jesus as our Savior, but 
to glorify Christ. " He shall not speak of himself." 
" He shall receive of mine, and shall show it unto you." 
His first work for unsaved humanity is to " convince 
of sin " and point men to Jesus Christ as the only Savior. 
It is to make effective for the cleansing of man's spirit- 
ual nature the merits of "the precious blood of 
Christ." 

The whole purport of Scripture testimony, indited by 
the Holy Ghost centuries before His incarnation, was 
concerning the Son of God and His sacrifice. And the 
gospel ministry, inspired by the Spirit, from the days of 
John the Baptist to the present hour, has always pointed 
men to " the Lamb of God, which taketh away the sin of 
the world." Every one of the apostles, whether they 
preached or wrote, proclaimed salvation through the 
"blood of Jesus Christ," and that it is the sole ground 
of the sinner's peace with God. The Holy Ghost indited 
and set His seal to such preaching then and ever since, 
but has never owned any other kind. It is safe to assert 
that preachers of the pernicious error under considera- 
tion, neither have any satisfactory assurance of the pardon 
of their own sins, nor succeed in bringing others to that 
assurance. While on the other hand, a wretched jailer 
may "rejoice with all his house in the same hour " that 
he believes on " the Lord Jesus." How blind indeed 
must be the man that cannot see this great central sun 



THE BLOOD OF CHRIST. 19 

of divine revelation concerning the "blood of Jesus 
Christ." It is the substratum of Christianity. 

Some say His death is "the central truth " in regard 
to Jesus Himself, "just as the martyrdom of Stephen 
was the center of his service ! " By no means ! The 
death of Christ was not a mere incident in His journey. 
It is the great central fact of all time. It was for this 
that He came into the world. All types set it forth. 
All prophecies looked forward to it. All Christians look 
back to it. Heaven and earth bore witness to the awful 
grandeur of that hour, by the solemn portents of open- 
ing graves, and quaking earth, and rended rock. True 
that Jesus did suffer as a faithful witness to the holi- 
ness of God and the sinfulness of man, but more than 
that, " it pleased the Lord to bruise him," and to " make 
his soul an offering for sin." There is a moral theory 
of the death of Christ that impeaches the divine truth 
about it. It is that His death is merely a manifestation 
of His love and sympathy proven by suffering, and 
designed to attract and instruct us by example, and 
thus " win our souls " to love God and man ! Nothing 
can be more delusive than such a pseudo-Christianity, 
as this theory about the doctrine of atonement, which 
in fact subverts that doctrine. Such sublime self-denial 
may be lauded to the skies as transcending all other 
"sacrifices" ever made, and yet it makes nothing more 
of it than a sacrifice made to man, in order to draw 
out reciprocal love and joy ! 

But Christ "hath given himself for us, an offering 
and a sacrifice to God," rather than to man. A real 
satisfaction to divine justice, of infinite merit, and vin- 
dicating as well as satisfying every demand of law by 



20 OLD CORN. 

bearing its penalty. With such a view, it is a sacrifice 
that never grows old. The fountain that was then 
opened for sin and uncleanliness flows just as freshly 
and efficaciously as when first prepared. The sacrifice 
of Christ is perpetuated by His intercession. No longer 
a visible cross, with its agony and blood, but He ever 
lives to present the marks of His passion, and to carry 
forward in heaven the work begun on Calvary. The 
results are all the same as though all the scenes of the 
cross had been reenacted thousands of times. " By 
His own blood he entered in once into the holy place, 
having obtained eternal redemption for us. 

(4.) Once more, and briefly, let us see that the blood 
of Jesus Christ is the only grounds of our peace with 
God. In addition to our proneness to search within 
our own hearts for some ground of peace, there is a 
class of errorists that constantly proclaim the work of 
the Spirit in us as this ground, instead of the work of 
Jesus Christ for us. It was indeed Jesus who " made 
peace through the blood of his cross." " We have 
peace with God through our Lord Jesus Christ." We 
" are made nigh by the blood of Christ, for he is our 
peace." Christ came " and preached peace," and " God 
sent, preaching peace by Jesus Christ," and not by the 
Holy Spirit. 

Now certainly no right minded person will think for 
a moment that we are saying aught that could detract 
from the legitimate work of the Holy Spirit. God for- 
bid. But we are persuaded of this, that to invert the 
divine order of God's truth is an effectual way of 
denying that truth. That both the work of Christ 
for us and that of the Spirit within us, are not 



THE BLOOD OF CHRIST. 21 

only to be maintained in their integrity, but in their 
Scriptural order. And when we see influential teachers 
directing men to an imaginary saving light or Spirit 
within them for " peace," instead of to Jesus Christ 
who " made peace through the blood of his cross," we 
must cry out against the delusion. " Peace " will never 
be found on that line. Men may resort to this or that 
in their efforts to find " peace with God," apart from 
the despised cross of Christ, but such efforts are of no 
more avail than was water to cleanse the red right hand 
of Lady Macbeth. She could wash and wash, and yet 
cry, " out," " out," and the spot was still there. Her deep 
consciousness was, that " All the perfumes of Arabia 
won't clean this little hand." But the blood of Him who 
gathered all the penalties of violated law into His inno- 
cent and holy bosom can " cleanse from all sin." 

The blessed Holy Ghost having reached the conscience 
with His awakening call, and revealed the guilt and 
doom of a lost soul, directs His attention to Jesus, the 
sinner's friend and substitute, and the object of his 
faith and hope. The Holy Spirit is here to administer 
God's great provision for the salvation of every con- 
victed, contrite and believing soul. He is the author 
of all conviction, right desire, repentance, faith and 
spiritual life. Without His blessed light and power we 
should continue blind and deaf and dead, both to the 
promises of God's Word, and the rich provisions of His 
grace in Christ Jesus our Lord, who said to His disci- 
ples, " Peace I leave with you ; my peace I give unto 
you." Even unto us whom He has loved, " and washed 
from our sins in His own blood." Glory be to the 
Father, and to the Son and to the Holy Ghost ! 



CHAPTER III. 

CLEANSING THROUGH THE BLOOD. 

" If we walk in the light, as he is in the light, we have fellow- 
ship one with another, and the blood of Jesus Christ his Son 
cleanseth us from all sin." — 1 John 1: 1. 

LET us read a few verses of the first chapter of the 
First Epistle of John : " God is light, and in him 
is no darkness at all. If we say that we have fellow- 
ship with him, and walk in darkness, we lie, and do 
not the truth : But if we walk in the light, as he is 
in the light, we have fellowship one with another, and 
the blood of Jesus Christ his Son cleanseth us from all 
sin. If we say that we have no sin, we deceive our- 
selves, and the truth is not in us. If we confess our 
sins, he is faithful and just to forgive us our sins, and 
to cleanse us from all unrighteousness. If we say that 
we have not sinned, we make him a liar, and his word 
is not in us." 

I invite your special attention to the seventh verse 
as our present text : " But if we walk in the light, as 
he is in the light, we have fellowship one with another, 
and the blood of Jesus Christ his Son cleanseth us 
from all sin." The inspired apostle is charged with a 
" message " from God. That settles its source. And it 
is for us ! What condescension in Him " who only hath 

22 



CLEANSING THROUGH THE BLOOD. 23 

immortality, dwelling in the light which no man can 
approach unto " ! Not only so : " God is light " just 
as certainly as " God is love." Another apostle calls 
Him the " Father of lights," or the fountain of all light. 
Not only is He surrounded by a marvelous sphere of 
light, but His very being is declared to be Light, with- 
out any intermixture of darkness at all. His character 
and nature must determine the conditions of our fellow- 
ship with Him. To be in communion with Him we 
must be in the light; but this means deliverance from 
sin. " What fellowship hath righteousness with un- 
righteousness? and what communion hath light with 
darkness ? and what concord hath Christ with 
Belial ? " He in whom there is no sin and no darkness 
cannot fellowship sin in His children, but they " are all 
children of light, and children of day : we are not of 
the night, nor of darkness." By our justification and 
regeneration we have been introduced into this walk in 
the light, and into a sphere of fellowship with God and 
with the brethren. And this is a wonderful thing, to 
be " born again." It is most blessed to be God's child, 
but to remain children when we ought to be men is to 
become dwarfs, and that is not a pleasant thought at 
all. I have known a few instances of children where 
there was little mental or physical development, and it 
is always sad. Alas ! how frequent are such instances 
of spiritual dwarfage. And this is a far more serious 
and disastrous thing in God's family than it would be 
in ours ; especially so, as we comprehend the rich pro- 
visions of His grace for the " perfecting of his saints," 
for our being made " free from sin " and bringing forth 
"fruit unto holiness." 



24 OLD CORN. 

Our text contains this gospel of cleansing from " all 
sin." 

1. Let us notice the extent and meaning of the 
term "sin." The natural man can never agree with 
God concerning the true character of sin, nor redemp- 
tion from it. Our apostle, in the lesson just read, con- 
fronts three classes of errorists with the truth of God 
about sin. The first class talk of communion with 
God, and boast great things of having an inner light 
and direct illumination by the Spirit, and yet walk in 
darkness ; that is, they walk not " as he walked." 
Their external life is not according to the directions of 
Scripture, nor the example of Christ. They may even 
glory in " upholding a much higher standard than 
these " ! John says plainly, they " lie, and do not the 
truth." 

Then, again, there are those who deny that they 
are sinners — who say " they have not sinned." Man 
commonly says this in some sense ; that is, he calls his 
sins shortcomings, infirmities, and such like, but re- 
fuses to believe that his wound is mortal, and thanks 
God he is better than some other man that he can 
think of. Thus he feels no need of the atonement of 
Jesus Christ. Now, these not only lie themselves, but 
"make God a liar," because He declares on every page 
of His word that " there is no difference : for all have 
sinned, and come short of the glory of God." Thus 
sin exists, and is upon us in the form of transgression. 
It is the very beginning of wisdom to know this, to 
admit our guilt, and then the convicting Spirit will 
speedily cause us to feel our misery and peril. This is 
a practical and personal question, and the first one to 



CLEANSING THROUGH THE BLOOD. 25 

get settled. Comparatively few men know anything 
about conscious pardon, because they will not admit 
their guilt and confess their sins in any true sense. 
They are forever extenuating ; they are " not so bad as 
you might think," or have tried to do the best they 
could. The natural advantages of birth, or training, or 
education, or position in society, or culture, they want 
placed to their credit in some way. The greatest diffi- 
culty of our day is to get men really convinced of sin. 
To feel that they are sinners and that there is an awful 
penalty attached to sin. There are not a few learned 
simpletons, in the church as well as out, who are 
explaining away the truth of God and wresting the 
Scriptures in a way to please the devil and destroy 
souls ! But if we simply believe the word of God, we 
know that we are " condemned already," lost already, 
and that our only hope is in Jesus Christ, who loved us 
and died for us, and comes now by His word and Spirit 
to seek and save us. Whenever we face about we 
shall see Him, for He is still following the sinning 
prodigal. The Lord Jesus is an advocate who under- 
takes our case, not to get us out of the clutches of the 
law as innocent, not to secure our acquittal because of a 
flaw in the indictment, or to prove that we are not 
guilty, but He comes before the High Court of Heaven 
in behalf of clients who "confess their sins" and are 
willing to be estimated at their worst. Our confession 
of sin is not the procuring cause of our forgiveness and 
cleansing — not at all; but it is the needful test and 
sign of genuine repentance. Oar blessed Christ has 
paid all of our debt, even to the last farthing, and God 
will keep His promise to forgive. " He is faithful ; " 



26 OLD CORN. 

not only so, He is " just," and what has been paid b}^ 
our surety will never be demanded of us as principals. 
Thus the atoning work of the Son of God avails as our 
trespass offering, and the blood of Jesus Christ cleans- 
eth us from all committed sins. 

II. But our text is far more comprehensive than 
this. We are to be cleansed from "all sin," or "sin" 
in its root, or origin, as a unit of evil principle, and as 
the source of sinful manifestations or unrighteous 
actions. This, without a doubt, is the special meaning 
of the term as used in the text. Saint John is here 
setting forth the sanctification of believers, rather than 
the justification of the ungodly. That sin in the form 
of depravity, or inbred pollution, still exists in the 
justified, is the clear doctrine of Scripture. It is not 
an act to be pardoned, nor can it be cancelled by a judi- 
cial decree. Yet there is provision in the vicarious 
work of Jesus Christ for cleansing from all pollution. 
But there is a third class of errorists spoken of by 
John, who "say they have no sin " or pollution re- 
maining after their justification ; that they were " thor- 
oughly converted," and all that. They " say " that 
justification and sanctification are coetaneous. They 
deny the existence of " the body of sin " as a unit, or 
" the old man " with his many members in believers. 
" These deceive themselves, and the truth is not in 
them ;" and that is what God says about it. It some- 
times occurs that where there is great faithfulness in 
the early Christian walk, the flesh is not felt to " lust 
against the Spirit " for a time. But the old man is 
bound, is not to be mistaken for the old man cast out; 



CLEANSING THROUGH THE BLOOD. 27 

the one is repression, the other is expulsion. Far 
oftener, however, the conflict begins very soon after 
conversion, and I will read a good description of it from 
a tract which I picked up to-day. The author says : — 

" During this time I have passed through the usual 
experience of Christians : sometimes full of love to the 
Savior; it was then a joy to pray to Him and work for 
Him. At other times I have been cold, prayer has 
been a task, and work a slave's bondage. Almost from 
the beginning of my Christian life, I have not doubted 
that I was the child of God, saved simply by faith in the 
Lord Jesus Christ. Suffering under the deepest 
affliction that can come upon a man, He upheld me ; 
and subjected to fearful temptation, sometimes I have 
yielded, but whenever I called directly upon Him, He 
delivered me. 

"At times I have had such a sense of God's love to 
me as lifted me above temptations, and often made me 
long to go at once to the Savior and so get rid of sin; 
but such blessed times, of long or shorter duration, soon 
passed, lasting, in fact, no longer than the mere exalta- 
tion of feeling. At such times I worked intensely to 
accomplish as much as possible while the glow lasted. 
Thus, at times in bright sunshine, then in the dark; now 
running joyously, then staggering, falling, getting up 
again, and again stumbling, I struggled on. For some 
time I looked for nothing better in the world, for, with 
individual and rare exceptions, I found my experience 
to be that of Christians about me, in every branch of 
Christ's Church. For the higher Christian life which I 
saw in a very few, I supposed that special faith, not 
attainable by me, was given." 



28 OLD CORN. 

In this we get glimpses of the fellowship of a child 
with its Father, but we also see a longing for the work 
of a physician who can deliver from this body of death. 
I often think of the Siamese twins, who sought deliver- 
ance from one another, but were so united that the doc- 
tors said there was no help for them only in death. I 
think there are many soul doctors that have no more 
wisdom in spiritual things than that. How sad it is if 
we do not receive Jesus as a doctor able and willing to 
heal all our diseases ! Alas, how well we know that sin 
is the mortal disease of the soul! Every system of 
morals and philosophy under the sun recognizes it and 
offers to treat it, but Jesus Christ offers to kill it. 

III. And this brings us to consider more particularly 
God's method of effecting this cleansing. It is "the 
blood of Jesus Christ his Son that cleanseth us from 
all sin." The blood of atonement is the only source of 
all redemptive possibilities. And this Scripture includes 
both the procuring cause and the efficient agent em- 
ployed, or the Holy Spirit. For the "blood " and the 
Spirit are cooperative and complemental in all the work 
of our redemption, from the beginning to the end. 
Atonement procures probation, and the Spirit convinces 
of sin. The blood atones for sins, and the Spirit re- 
generates. Christ was a " sin offering," or sacrifice for 
sin in its root or origin, in order that "sin in the flesh" 
might be destroyed, and that man might be cleansed 
from " all sin." Even the inbeing or totality of sin is 
to receive its death blow by the crucifying work of the 
Holy Spirit. And this is not, as man}- suppose, a pro- 
cess, but an act, as natural death is always an act. It 



CLEANSING THROUGH THE BLOOD. 29 

matters not how long one may hang upon the cross in 
torture, death itself is a quick deliverance. And every 
argument in favor of gradualism is but the plea made 
by the old man himself for an extension of his lease. 
" Growth in grace " will no more kill sin than growing 
corn will kill weeds. They need eradication. Neither 
can we destroy this "body of sin" one member at a 
time. For a season we may conquer pride, or temper, 
or jealousy, or selfishness, and try to hand them over to 
the Lord, but He won't kill our members one at a time, 
and the next thing is that the whole ground is to be 
gone over again. If you will excuse me, I would illus- 
trate this by a very homely little story. And I think 
you will. 

A friend of mine purchased of his neighbor a lot of 
little pigs and their mother, and they were to be put 
into the pen of the buyer. Shortly after, my friend 
went to his pen to look over his purchase. It occurred 
to him to put the pigs away from their mother. So he 
began to catch and put them over into the small pen ad- 
joining, counting them as he did so. After putting 
over quite a number, his attention was arrested by the 
fact that several still remained. But he continued to 
catch and count, and count and catch, surprised and de- 
lighted at the size of his bargain. When he came to 
himself, however, he discovered the hole through which 
the half-dozen little exiles had, from time to time, found 
their way back to their mother. He had to tell it, for 
he thought it too good to keep to himself. But how 
many children of God are solemnly going over the 
same round of turning over some one hateful member 
or another to the Lord, when He bids us to " put off the 



30 OLD CORN. 

old man" ! To hand him over, despite his cries, to the 
Holy Ghost, to be burned up as chaff or as dross. 

IV. And while this is God's method of cleansing 
from inbred sin, His conditions are simply those of con- 
secration and faith. And it is in vain that we attempt 
to exercise faith, until we are on believing ground ; and 
that is, ground that's not in sight. It is to push out 
to sea in your small boat and then, at the command of 
Jesus, get out of that and walk upon "ground " that's 
nothing but water, and it may be a thousand fathoms 
deep ! It is to really give up the world, its gifts and its 
honors, and even the approbation " one of another." If 
you'll do this, don't you see that self-life would soon 
die of starvation, even if there were no other mode. He 
feeds on applause and breathes flattery. The reason 
people cannot " believe " is because they will not quit 
trying to see. To clutch at a visible straw is enough to 
shut out faith. Faith's attitude is one of self-abase- 
ment and humility. I once came to a spring for a 
drink, but found no vessel but an old strainer hanging 
on a stake. I thought rather than soil my clothes I 
would try the strainer, and so I did. But the water 
was too smart for me, and I gave it up. When I went 
down on the ground, I got my drink. How men will 
twist and turn about rather than surrender to God and 
become nothing ! Let me read again from this tract: 
" Tried by various tests which seemed to be put to me, 
I could not say that if God would make me holy I was 
ready to submit to anything He might do to accomplish 
it. The issue was plainly before me, and I could not 
say, " I am ready." Thus I shrank from being made 



CLEANSING THROUGH THE BLOOD. 31 

wholly God's, and chose a life of less consecration, and 
therefore of less usefulness. But I heartily thank God 
that this was not permitted. I bless Him that He did 
not leave me at peace. Temptations of every kind 
began to assail me. Vanity, pride, ambition, love of 
ease, and other sins obtained power over me, until fear 
of exposure, and consequent disgrace to the cause of 
Christ, made me desperate ; and could I have believed 
in the doctrine of annihilation, I would gladly have 
chosen death. For more than a year sin held me fast, 
and full consecration seemed to me the only means of 
deliverance from its power, " Then," said I, " I'll try for 
it." From that moment I began to ask God to make me 
willing, not in any single and concentrated effort, but in 
the attitude of desire. I knew what it was I wanted ; 
I knew it was attainable ; Scripture sanctioned it and 
experience had proved it. I knew I could not obtain it 
for myself, but that what was impossible with me was 
possible with God, and in simple faith I asked Him to 
do the work. 

" Nearly two years have passed since then, and the 
blessed sense of God's presence has never left me. 
With every liability to sin that I ever had, subject con- 
tinually to temptation as before, He keeps me perfectly. 
Through the indwelling Spirit (ye are the temples of 
the Holy Ghost), I feel that what I was trying to do 
before by the help of God, as I thought, He now does 
for me. Christ is my sanctiflcation. He has under- 
taken to 'sanctify my spirit, soul and body.' ' Faithful 
is he that calleth you, who also will do it.' The Bible 
is now a new book, deeply interesting at all times. I 
'pray without ceasing, giving thanks always for all 



32 OLD CORN. 

things.' ' To me, to live is Christ,' and though to die 
would be certain bliss, I want Him, if it may be His 
will, to let me serve Him as long as possible. Each 
day's service is now a delight. Each morning I give 
myself into His keeping and ask His guidance for the 
day. No longer trusting at all to my own exertions, I 
ask Him to use all my faculties and powers to their 
utmost for His glory. The result is, that every duty, 
small and great, is more plainly seen, easier and better 
done ; fewer mistakes are made ; my heart does not 
condemn me. I have confidence towards God, and He 
keeps me in perfect peace. The secret is, perfect dis- 
trust (fear and trembling) of myself, perfect trust in 
Him to ' will and to do of his good pleasure.' His 
service is perfect freedom. 

" There is no presumption in this. It is a child's 
confidence in his Father. Nothing to make one feel 
that he is better than another. Self must die before the 
Spirit can take possession of us. No doctrine of the 
perfection of the flesh. We must be driven to extre- 
mity before we can cast ourselves upon Christ to be 
kept by His power. Our strength is mere weakness. 
It is only as we abide in Jesus that we have power, for 
'severed from me ye can do nothing.' " 

This experience of a dear brother, so clearly and 
frankly told, is not peculiar to him, but has its counter- 
part in thousands of God's children. But says one, 
" He who is thus saved is too modest to tell it ! " Is 
he ? Dear soul ! How such a remark as that reveals 
the total misapprehension of the speaker. If salvation 
were indeed an attainment, or acquired by our efforts, 
his thought would be legitimate. But I take you to a 



CLEANSING THROUGH THE BLOOD. 33 

store, or a factory, or a farm, and say, " This is all a 
gift from my father ! I was a poor, wandering, rebel- 
lious, prodigal boy, but my father called me home, for- 
gave me all, and gave me this inheritance ! " If a son 
would be "too modest" to honor such a father as that, 
I would say he was too modest to be honest, not to 
speak of base ingratitude ; and that if " his pound " 
were taken from him and given to another, it would be 
only just. I am sure that you will agree with me too. 
The fact is, the church discriminates against Christ's 
witnesses to-day as much as of old. Let a man come 
in here and tell you that the devil has him wholly in his 
power — that he is filled with hate and murder, and 
ready to kill us all at any moment his master, the devil, 
says so. We would all believe him, and every one 
would be filled with terror in a moment. But let an 
intelligent, reliable, good man say, " The blood of Jesus 
Christ his Son cleanseth me from all sin," and we fear 
he is "mistaken," or " fanatical," or a "hypocrite," or, 
at least, " immodest " ! 

You remember the blind man in the ninth of John, 
whose eyes Jesus opened. But the Jews were deter- 
mined not to believe it, and so they resorted to every 
means to get him to tone down his testimony. They 
did frighten his parents into a lie about it, but the poor 
fellow stuck to the facts, and then " they reviled him " 
and "cast him out." But Jesus was out there too, and 
soon found him, so that he had the best of company 
after all. No doubt he could have stayed in, and the 
Pharisees would have thought him a fine fellow, if only 
he had said: " Well, I may be somewhat better, but not 
much ! " Ah ! that's humble and modest like. I believe 



34 OLD CORN. 

him. That's about as much as anybody can say that 
goes to that doctor ! " For my part, beloved, I love to 
hear a witness say wonderful things about Jesus, and 
I'll hope it's all true. Miss Havergal said : " It was that 
word cleanseth which opened the door of a very glory 
of hope and joy to me. I had never seen the force of 
the tense before. A continual present, always present, 
tense." 

Fellowship with God is to walk with Him, and to 
walk with God is to walk in the light, and to walk in 
the light is to be cleansed from all sin by the blood of 
Jesus Christ His Son. Now let us pray, and yield, and 
believe for God's gracious work, and all for Jesus' sake. 
Amen. 



CHAPTER IV. 



CONSECRATION. 



" I beseech you therefore, brethren, by the mercies of God, that 
ye present your bodies a living sacrifice, holy, acceptable unto 
God, which is your reasonable service." — Rom. 12 : 1. 

THERE is an unlimited quantity of literature and 
talk about " Consecration," but comparatively little 
of the thing itself. As a theme, it may seem rather 
hackneyed; but as an experience, it never loses its 
freshness. The Apostle Paul proceeds from the doc- 
trinal portion of this epistle to press upon his "breth- 
ren" that "be in Rome" the most important practical 
lessons. Not his "brethren" because the children of 
Adam, or as the beggar who once approached Welling- 
ton understood it, and asked this great lord to pity and 
help his " poor brother," but as his brethren in Christ, 
"beloved of God." They are not sinners, but saints. 
He does not use authority to command, but in love and 
tenderness He entreats, "beseeches." He appeals to 
their experience of God's mercy as the grounds of His 
admonition. Through His grace in Christ Jesus they 
now belonged to a race of priests, but to become prac- 
tically and actively such, they must voluntarily present 



36 OLD CORN. 

themselves as a whole "burnt offering" unto God — an 
acceptable sacrifice — an odor of sweet smell. " He 
shall offer it of his own voluntary will at the door of 
the tabernacle of the congregation before the Lord." 
This was the law regarding the consecration of the 
priests, or the sons of Aaron to the priestly office in 
the Lord's house. 

The language of their "burnt offering" was this : A 
voluntary and an entire devotedness to God, to do His 
will whatever that might be. It was as the anti-type 
of this offering that Jesus said, " Lo, I come to do thy 
will, O God," from first to last, without the slightest 
departure in anything. In the unshaken purpose and 
divine ability to accomplish this, He went forward to 
the cross and said, "I lay down my life that I may take 
it again." He was unmoved by the mistaken sympathy 
of friends who said, " Pity thyself, Lord." He was 
equally deaf to the most diabolical opposition of earth 
and hell. In his life of righteousness and holiness, He 
was misunderstood as being mad, and accused of having 
a devil. He was abused, mocked, deserted, cast out, 
betrayed, buffeted, spit upon, condemned and crowned 
with thorns. All of this at the hands of men, church- 
men, because He was the one faithful witness for God 
before men ! Now to us "it is given not only to believe 
on him, but also to suffer for his sake." And " who- 
soever forsaketh not all that he hath, cannot be my 
disciple." And yet, having " fellowship with his suf- 
ferings " for righteousness sake must ever be a purely 
" voluntary " matter. Not a martyr but could have 
saved himself by recanting. 

But God has a right to us. He has bought us with 



CONSECRATION. 37 

His blood. We are not our own. He "jealously 
desireth us," and the true Christian's longing is toward 
the " lover " of his soul. 

I. Our text acquaints us with the nature of the 
" sacrifice " demanded. But let us first glance at some 
errors concerning this consecration, or what it is not. 

(1.) It is not to be confounded with the submission 
of a sinner, which is a totally different thing, (a.) 
The sinner is impelled by fear to seek a refuge. The 
child of God is drawn by love and gratitude into closer 
communion and loyal service. 

(5.) The former is a rebel, and is only met with a 
challenge to surrender unconditionally, or submit to 
God and accept His terms of salvation. He is never 
invited to " consecrate." Not once in the Book. 

(c.) He is dead, and it is a "living sacrifice" that 
God asks for. He can accept nothing as an offering 
that is dead. Even the blind, the lame, or the "sick" 
were an abomination before the Lord. " Dead in tres- 
passes and sins," he cannot make a will, for he is a 
bankrupt, and has nothing to bestow if he could. As 
such, he must first of all be a receiver and not a giver. 
And God's call to the sinner is to " receive " sight, to 
" receive " forgiveness of sins and life from the dead. 

(2.) Consecration is constantly called " separation." 
And so it is, but it is much more than a separation from 
evil, for fear of exposure or of coming judgment. To 
" depart from the tents of these wicked men lest ye be 
consumed in their sins," is separation indeed, but not 
consecration ! 

(3.) Neither is it ecclesiastical exclusiveness, as the 



38 OLD CORN. 

separation of the Pharisee that says, " I am holier than 
thou." It is not uncommon for persons' to imagine that 
religious sanctimoniousness is sanctification. Nothing 
could be wider of the mark. Never, until the heart is 
purified by faith, do we feel our utter helplessness, and 
really lose all our self-confidence. There is indeed a 
" sufficiency," but " our sufficiency is of God." Many 
suppose that an assurance of sin put away, ministers 
to a spirit of self-confidence and self-complacency. 
Nothing could be farther from the truth, and the mistake 
is founded on the delusion that holiness is an "attain- 
ment," or the result of our own efforts, instead of the 
work of the Holy Spirit and a bestowment. Instead of 
making little of sin, it is simply making much of the 
blood and the Spirit, that have cleansed us from it. 
This ministers to a spirit of true humility, of praise, 
gratitude and worship, and is the end of all Pharisaism 
and legalism in the human heart. And it may be truly 
said, that it is the only possible way to end it. 

II. Let us now look at a "separation" that has a 
positive side as well as a negative. A separation unto 
Christ, as well as a renunciation of all evil. No more 
beautiful illustration of this can be found than that of 
Rebekah, who is indeed a marvelous type of the spiritual 
lessons of our text. When Abraham sent his servant 
to find a wife for his son, he made him swear that he 
would not take a daughter of the Canaanites, but one 
of his own " kindred." And such was Rebekah, his 
nephew Bethuel's daughter. She was told about Isaac, 
of the dignity of his person, and also of his exceeding 
riches, because unto him his father " hath given all that 



CONSECRATION. 39 

he hath." She already enjoyed an earnest of his wealth 
in the " raiment," and the " jewels " now in her posses- 
sion. It did not take her long to see that Isaac's bride 
would be the joint heir with him of all this glory and 
wealth of possessions. If the story were only true, and 
she should present herself to Isaac and be "acceptable," 
then he and all that he had would be hers. She believed 
the report, "and she said I will go." Her path was 
unknown to her, and so it was a way of faith, but she 
was under the conduct of one who knew the way to her 
intended bridegroom, and she would risk it all. To tend 
Laban's sheep any longer would be to despise the 
exalted privilege of becoming " the mother of thousands 
of millions." Her faith was tested by the importunities 
of nature for delay, "a few days, at the least ten," but 
she said, " hinder me not, send me away unto my 
master." She was detached in her affections from 
things that were "seen," just in proportion as she 
became attached to her unseen husband. She was sepa- 
rated from the former that she might be separated unto 
the latter. It is this separating power of faith that " puri- 
fies the heart." Rebekah's separation from home and 
kindred found its joyful recompense when she " saw 
Isaac," and " she became his wife and he loved her." 
There is a marvelous beauty in this narrative, as it 
illustrates the spirit and real meaning of true consecra- 
tion. 

The word " present " denotes the voluntariness of 
consecration when we are drawn by love and gratitude, 
in contrast with the enforced submission of the sinner 
when moved by fear. It also denotes a finished and 
comprehensive act that is done once for all, and as com- 



40 OLD CORN. 

plete and irrevocable as a marriage vow, which could 
only be brought into contempt by a repetition, unless 
indeed it had been broken. 

Bishop Taylor says : "Never since I was thus 'cruci- 
fied' and 'purged from dead works' have I made any 
vows pertaining to the inner life and looking to a future 
fulfillment. I have thus been enabled through extraor- 
dinary trials and vicissitudes to walk by faith for 
over twenty years." 

III. The expression "present your bodies a living 
sacrifice," is one having obvious reference to the "burnt 
offering " of the Old Testament, as we have previously 
suggested. In this offering there is no question of sin 
bearing whatever, but of devotedness unto God, even 
unto death. It symbolized the whole life, with all its 
powers and energies consumed in the service of God and 
for His glory. And the striking beauty and fitness in 
the Apostle's allusion to this special offering, is seen 
when we remember that Aaron's sons could not enter 
upon their priestly ministrations until they brought 
» the ram for the burnt offering " and " the ram of con. 
secration," and they were solemnly offered before the 
Lord, "and the glory of the Lord appeared unto all the 
people." Just so the believer that would enter upon 
his priestly service in the house of God is entreated to 
present his body "a living sacrifice," a whole burnt 
offering to God, as his reasonable service. It is a com- 
mon error to suppose that every believer is qualified to 
enter upon the functions of the priestly ofifice at once, 
and in virtue of the fact that he is of the priestly house. 
If he would serve as a priest, he must be more than the son 



CONSECRATION. 41 

of Aaron — lie must be a consecrated son. His sacrifice 
is not the oblation of a beast, but of himself, and this 
word " sacrifice " stands for whatever is dedicated to 
God by His own appointment. The only " sacrifice " of 
atonement is Christ, but through Him our persons and 
performances are sacrifices of devotement and of praise 
to the honor of God. 

IV. The phrase " your bodies," may be used as 
equivalent to yourselves, but it is more in exact keep- 
ing with the figure employed, or with the type, to under- 
stand the Apostle as speaking more literally of the body 
with special design. It is wholly contrary to Scripture 
that the body is so frequently depreciated by men. It 
is to be sanctified wholly as the temple of the Holy 
Ghost and the organ of this present life in all relations. 
As it has been the servant of the soul when yielded to 
sin, so it is to be the servant of the soul in the service 
of God. It is the channel through which the purity of 
the Spirit is most in danger. The physical appetites, 
affections and desires are all lawful in themselves, but 
have been inoculated and perverted by sin. Our text 
does not indicate their annihilation, but their purifica- 
tion. Sanctification is to extend to that part of our 
being that is most exposed to the bondage of sin. In 
order to do this, the body is to be yielded to God in 
every member and for His service, just as fully as the 
moral nature or personal life, which is the principal 
offering, has been yielded to Him. 

(1.) This sacrifice is to be a " living " one. This 
epithet may be considered in opposition to the sacrifices 
that were to be slain and speedily consumed upon the 



42 OLD CORN. 

altar. They lived no more ; but you may offer an ac- 
ceptable sacrifice that lives right on. "Living" may 
also refer to the perpetual, continuous character of the 
sacrifice, as opposed to the transient nature of those 
under the law. A sacrifice that never loses its value or 
its power, as " living waters," " living bread," and a 
"living way." Or, again, and most fittingly, it means a 
"sacrifice " inspired and governed by the spiritual life 
of the soul. Christ " dwelling in the heart by faith," 
makes it possible for His life to be manifest in our mor- 
tal bodies. And we may thus live one continuous life, 
with its capabilities, labors, aims, hopes and destinies, 
all unconditionally in God's hands. 

(2.) It is to be a " holy " sacrifice. Holy, because 
indwelt by the Holy Spirit. Holy, because offered ac- 
cording to the will of God, and because He has said 
that " every devoted thing is most holy unto the Lord." 
And lastly holy, because made so by Jesus Christ, the 
Christian's altar, who sanctifies the gift, and by whom 
we " offer up spiritual sacrifices acceptable unto God." 

(3.) Yes ; it is " acceptable " or well pleasing unto 
God. Why should it not be ? Honestly, entirely and 
voluntarily made, the divine requirements are fully met, 
and it is a " burnt sacrifice," an " odor of a sweet smell, 
acceptable and well-pleasing to God." He has so 
declared it, and we must believe it. But we may also 
have another witness besides the word of God. " And 
there came a fire out from the Lord and consumed upon 
the altar the burnt offering and the fat." Thus the 
priests as they went forward, believing in the word of 
God, doing " the thing which the Lord commanded," 
did find His promise fulfilled, that " the glory of the 



CONSECRATION. 43 

Lord shall appear unto you." And " when all the peo- 
ple saw it, they shouted and fell on their faces." Then 
was faith turned to sight. Now if God thus testified 
His acceptance of a ram, offered under the law, by a mir- 
acle of fire, much more may His priests under the gos- 
pel know by the baptism with fire, that their offering is 
accepted at their hands, and in like measure see " the 
glory of the Lord." Now, all of this is a most "reason- 
able service." If "the Lord is for the body," the body 
surely ought to be " for the Lord." The " body " is 
made a partaker of gospel benefits, both here and here- 
after in resurrection and glorification, and it is most 
reasonable that it should be perfectly joined with the 
Spirit in the service of God. But the phrase " reason- 
able service," is no less forcible when understood to 
•mean spiritual service, or that which pertains to the 
mind, as antithetical to the thought of the external and 
ceremonial services of the sanctuary. But its reason- 
ableness from any standpoint will be fully seen only, 
when our compliance with God's demand is complete. 
Oh ! that every one may do this to-day, if not already 
done. Have you not delayed too long already ? Why 
not yield that last point ? The early conversion of a 
sinner pleases God. So, also, does the early consecra- 
tion of a believer ! 

V. Only a few words as to the practical outcome of 
this wonderful work of God in the soul. Perfect sub- 
mission to His will quickly develops the principle of 
obedience, and He meets our surrendered will with His 
own transforming power, which develops life from 
within. We soon begin to " prove," that is, have prac- 



44 OLD CORN. 

tical proof and experimental knowledge of the " will of 
God" concerning us. The light of the Holy Spirit 
that illumines our hearts shines upon the written word, 
and what the mind apprehends, the conscience approves. 
We find that God's will is indeed " good." Good in 
itself; good for us; good for our fellowmen. That it 
is " acceptable," even to such as once rebelled against it, 
and complained about it, now it is most welcome. Nay, 
it is "perfect." It is prescribed by our Father, and 
contains all things needful for the man of God that he 
"maybe perfect, thoroughly furnished unto every good 
work." The more we see of it, the more we hold and 
rejoice in these perfections of God's will or law. The 
more thankful we are that God has a will that specifi- 
cally concerns us, and that our wills are lost in His. 
The more we understand the loving heart of our Lord 
Jesus, the more legibly does He write His law in our 
hearts and minds. 

" I have no cares, O blessed will! 
For all rny cares are Thine, 
I live in triumph, Lord! for Thou 
Hast made Thy triumphs mine. 

" I love to see Thee bring to naught 
The plans of wily men; 
When simple hearts outwit the wise, 
Oh! Thou art loveliest then. 

" 111 that He blesses is our good, 
And U7iblest good is ill ; 
And all is right that seems most wrong 
If it be His sweet will ! " 



CHAPTER V. 

THE BAPTISM WITH THE HOLY GHOST. 

" He shall baptize you with, the Holy Ghost and with fire." — 
Matt. 3: 11. 

SUCH was the promise of John the Baptist to his 
disciples as they heard him proclaim the gospel of 
the " Lamb of God." This same promise was renewed 
by the Lord Jesus himself when He spoke of the " abid- 
ing Comforter." " Even the Spirit of truth, whom the 
world cannot receive, because it seeth him not, neither 
knoweth him : but ye know him; for he dwelleth with 
you, and shall be in you " (John 14 : 17). And again, 
just before His ascension, He did not forget to bring " the 
promise " nigh, and to tell His disciples that its fulfill- 
ment was at hand. "Ye shall be baptized with the 
Holy Ghost not many days hence" (Acts 1:5). Not 
only so, he declared that this promise " which ye have 
heard of me " is indeed " the promise of the Father," 
and Peter distinctly identifies this "promise of the 
Father " with the prophecy of Joel, eight hundred 
years before. " And it shall come to pass in the last 
days, saith God, I will pour out of my Spirit upon all 
flesh," etc. (Acts 2 : 17). 



46 OLD CORN. 

So that we think it placed beyond dispute that this 
prophecy of Joel, "the promise of the Father," the 
" baptism with the Holy Ghost and with fire," spoken 
of by John and authoritatively promised by our Lord, 
are all descriptive of, and point to, one and the same 
event. And that in Acts 2 : 4, we have recorded the 
specific and accurate fulfillment of these predictions and 
promises, for the first time in all history. We are also 
assured that this same " promise is unto us, and to our 
children," while it is painfully evident that its " exceed- 
ing greatness " is far from being either rightly under- 
stood or appreciated by multitudes of the Lord's 
people. 

It is our purpose, therefore, to seek to turn the atten- 
tion of our readers with renewed interest to a promise 
of God, which has never been revoked, and is as avail- 
able for every one of His children to-day as it was for 
those upon whom it was first bestowed. And we can- 
not doubt that if this conviction entered into the 
thoughts and prayers and ministry of the church of 
Jesus Christ as it should, the inefficiency and feeble- 
ness of modern piety would be succeeded by that "power 
from on high " which is only received " after that the 
Holy Ghost is come upon you." It is, therefore, a mat- 
ter of the first importance to have true and scriptural 
views concerning this subject, and that our minds should 
be disabused of the many errors which constantly be- 
cloud it. 

I. Our first point, therefore, is to call attention to 
the fact that the "promise" of the baptism with the 
Holy Ghost is made to believers, and believers only. 
That it is never made to "sinners," that it does not 



THE BAPTISM WITH THE HOLY GHOST. 47 

stand connected with the new birth, and if received at 
all, is always received at some time subsequent to re- 
generation. It may indeed be very soon after conver- 
sion, but that we must stand in the relation of an 
adopted child of God, before it is possible to become a 
fit candidate for this " baptism," is, we think, demon- 
strably true. 

(1.) Joel describes those upon whom the Spirit of 
God will be poured out in the last days as true Israelites, 
and Peter more fully declares them to be God's " ser- 
vants and handmaidens." (See Acts 2 : 18.) Malachi 
also says that it is the "sons of Levi" that "he shall 
purify." 

(2.) The words of our text, as uttered by John, are 
addressed, and the "promise" is made to, his disciples, 
to men who had repented and confessed their sins, and 
who left John to follow Jesus the moment He called 
them to become fishers of men. These are the men 
whom Jesus sent forth with " authority over all devils 
and to cure diseases," " to preach the kingdom of God, 
and to heal the sick" (Luke 9:1). Who were sent 
forth " as lambs among wolves," and to whom " even 
the devils were subject " through the name of Jesus. 
The men whom He bade to " rejoice because your names 
are written in heaven," and of whom He testified in 
His last prayer, "they are thine " — "they are not of 
this world, even as I am not of the world" (John 17). 

Such testimony concerning the religious state and 
standing of the disciples might be multiplied indefi- 
nitely, but we think the evidence already adduced must 
be abundantly satisfactory to every intelligent and can- 
did reader. 



48 OLD CORN. 

(3.) In every allusion to the " promise of the Father," 
made during the ministry of our Lord, He makes it clear 
beyond a question that " He spake of the Spirit which 
they that believe on him should receive " (John 7 : 39). 
" I will not leave you comfortless. I will come to you." 
" If a man love me, he will keep my words, and my 
Father will love him, and we will come unto him, and 
make our abode with him." " And I will pray the 
Father, and he shall give you another Comforter, that 
he may abide with you forever ; even the Spirit of truth ; 
whom the world can not receive, because it seeth him 
not, neither knoweth him : but ye know him ; for he 
dwelleth with you, and shall be in you " (John 14). 
Here is the most specific statement by our Lord himself 
concerning the utter impossibility of the reception of 
the baptism with the Spirit by unregenerate worldlings. 
And the line between these and His disciples is again 
and again drawn sharp and clear, and He explains " how" 
He "will manifest Himself unto us, and not unto the 
world." And, finally, having preoccupied the minds of 
His disciples with the value, joy and power of the coming 
Comforter, Jesus bade them " tarry at Jerusalem " for 
the fulfillment of the " promise " which was repeated 
from His own lips as He stood in the midst of His " little 
flock " on Olivet, and only a moment or two before " he 
blessed them and was parted from them." 

(4.) In the Acts of the Apostles we find the most 
complete and constant verification of the doctrine above 
set forth. It was the " hundred and twenty " disciples 
that "were of one accord" — that knew how to continue 
"in prayer and supplication," asking in the name of 
Jesus, their ascended Lord — that waited day after day 



THE BAPTISM WITH THE HOLY GHOST. 49 

for the promised baptism, with an eager intensity that 
ought to shame the torpid listlessness of cynical doc- 
trinaires who rather think these men " were not yet con- 
verted." It was upon these that the baptism with the 
Spirit came on the day of Pentecost. Not another in- 
habitant of Jerusalem was a recipient of this wondrous 
gift, but Peter proclaimed to the inquiring multitude 
the conditions upon which they, too, might claim the 
promise, viz. : "Repent, and be baptized every one of you 
in the name of Jesus Christ for the remission of sins, 
and ye shall receive the gift of the Holy Ghost " (Acts 
2: 38). 

In Acts 5 : 32, we read that " God hath given [the 
Holy Ghost] to them that obey him." In Acts 8, we 
have an account of the conversion of many of the Samar- 
itans, though the Holy Ghost " had fallen upon none 
of them " until after Peter and John had come down 
from Jerusalem and " prayed for them, that they might 
receive the Holy Ghost." 

In Acts 10, the Roman Centurion, Cornelius, receives 
the same gracious " baptism," and " on the Gentiles also 
was poured out the gift of the Holy Ghost." But the 
precedent conditions of knowing "peace by Jesus 
Christ," and of a realized " acceptance " with God were 
all discovered by Peter, and are clearly testified to by 
him as already existing in the household of Cornelius 
when he first " opened his mouth." 

In Acts 19, the case with the Ephesian " disciples" is 
precisely analogous. And Paul's question, " Did ye re- 
ceive the Holy Ghost when ye believed?" brings out 
the emphatic negative. And in Eph. 1 : 13, the Apostle 
states more fully and minutely the state of grace 



50 OLD CORN. 

enjoyed by these Ephesian elders, when they " were 
sealed with that Holy Spirit of promise." 

We dwell thus at length upon our first point, with 
the hope of removing from candid minds the confusion 
and obscurity often thrown about this subject by a class 
of persons who constantly speak and write of " the 
baptism with the Holy Ghost," as synonymous with 
"the new birth," or that this baptism "marks our initia- 
tion into the kingdom of God." The serious import of 
this error can hardly be insisted upon too much, and the 
evils that flow out of it can scarcely be exaggerated. 
If it be true that those who have been " born again," 
and are indeed the children of God, have, therefore, 
been " baptized with the Holy Ghost and with fire," we 
are driven into a sad dilemma. It is this: Either that 
the great mass of church members have never been con- 
verted, and so must be utterly un-Christianized; or else 
that "the baptism with the Holy Ghost" is no longer 
attended with "power from on high," nor with a "tongue 
of fire " that burns its way through every barrier of sin 
and opposition into the hearts of men. That its effect 
is no longer to cause men to " magnify God " as the 
house of Cornelius did, but to magnify brains, culture, 
eloquence, money, creeds, churches, performances, lita- 
nies, lectures, society, socials, seances, steeples, robes, 
rituals, finery and foolery of all sorts. It is simply 
undeniable that in one form or another, such are the 
things that bewitch the church of our day. And so the 
moment it is established that men are "baptized with 
the Holy Ghost," when " born of the Spirit," (a very 
different work) we must abandon every hope of fruitful- 
ness in the church, and regard the " rivers of water" 



THE BAPTISM WITH THE HOLY GHOST. 51 

that were to flow out of those filled with the Spirit, as 
only figures of speech and fanciful illusions. For the 
Sadducean lukewarmness of Christians there is no hope 
of deliverance. For the strivings, groanings and wrest- 
lings of the child of God with inbred sin, there is no 
remedy. The almost audible sobbing and sighing of 
Christians after the Pentecostal blessings are to be 
hushed by those whose theology will not permit the ex- 
periences of Pentecost to be repeated in our day. Such 
is the deadening influence of errors, having the mis- 
taken sanction of good men whose notions of truth are 
allowed to overleap the revelations of John, the inspira- 
tions of Paul, and even the mind of Christ. Oh ! that 
men would free themselves from the Popish bondage of 
un-apostolic tradition, so that untrammeled truth could 
have as free play and as much room for action as in that 
upper room at Pentecost. 

II. The second point, to be briefly noticed, is that 
this "baptism with the Holy Ghost and with fire" 
implies the purification of the heart, or to be " sanctified 
wholly," according to Paul's prayer in 1 Thess. 5 : 23. 

Most certainly the two clauses, — "with the Holy 
Ghost," "and with fire," refer to one and the same 
thing, and the notion of Neander and some others that 
Christ will baptize some men with the " Holy Ghost," 
and some others with "fire," strikes us as altogether 
inadmissible. The one blessing is literally promised, 
and also figuratively explained. Just as Jesus had 
figuratively explained being born of the Spirit to Nico- 
demus, when He said, "Except a nYan be born of water 
and of the Spirit." So John unfolds to us a definite 



52 OLD CORN* 

conception of the work to be wrought in the "baptism 
with the Spirit," by using its appropriate symbol ot fare. 
And whatever other ideas we may have concerning this 
baptism, and whatever may be its results otherwise, the 
first and most important is the subjective experience ot 
purification. This is clearly set forth by the emblem 
used, in several important aspects. ,.,.*,* 

(1 ) In the Old Testament types, the fire that 
burned in the bush, that Moses saw, but did not con- 
sume it, not only sets forth the presence and the holi- 
ness of God, but the holiness of the « ground that 
was in immediate contact with him. 

When " there came a fire out from before the Lord 
and consumed upon the altar the burnt offering and 
the fat," it was then that ''the glory of the Lord 
appeared unto all the people." 

The fire which shone in the Shekinah, m the Holy 
of Holies, symbolized the presence of the Lord. _ 

When the -live coal " in the hands of the seraphim 
was laid upon the mouth of Isaiah, the prophet of the 
Lord, it was a purifying touch. "Thine imqnity is 
taken away, and thy sin is purged." Not transgres- 
sions or sins, in the plural, but sin as an entity, or 
a unit of evil. Then, quick as thought his ear is 
opened to hear the voice of the Lord, and his hear to 
respond with glad willingness to the divine call - 
"Here am I, send me 

(9) The searching and consuming character ot 
that work of the Holy Spirit now under consideration, 
is most fittingly symbolized by fire. It go es where 
nothing else can go. Nothing that is combustible can 
escape, whether we see it or not. It is no respecter of 



THE BAPTISM WITH THE HOLY GHOST 53 

hidden treasures of hay, wood or stubble. So the Holy 
Spirit burns up "the chaff," the lust, the pride, the 
carnality, the self-life, the inbred sin, that remains in 
the believer after his justification. All of this " chaff " 
will He burn " with unquenchable fire." Nothing that 
is " for the fire " can escape the ordeal of this searching 
flame. And it is not merely to be scorched — it is to 
be "burned up," praise the Lord! "Yes," says one, 
"in so far as the soul is surrendered and sin is re- 
vealed, just so far is sin burned out." Not quite 
correct, we should say. When a house is on fire, we 
need not go from room to room pointing out what is 
combustible. The fire itself will infallibly make the 
discovery in the light of its own flame. So the Holy 
Spirit will search out and destroy all that is impure. 
And the Lord Jesus does not undertake to disinfect 
and purify this house of " man-soul " one room at a 
time, but will send the " baptism with the Holy Ghost 
and with fire," only when the entire establishment is 
surrendered and all the keys handed over. Then, He 
does purify the heart. And this is the unequivocal 
testimony of the Apostle Peter. Not only with refer- 
ence to themselves on the day of Pentecost, but also as 
to the house of Cornelius. He declares that God gave 
them " the Holy Ghost, even as he did unto us, and put 
no difference between us and them, purifying their 
hearts by faith" (Acts 15: 8). 

(3.) The "unquenchable " character of this "fire" 
beautifully sets forth the continuous and perpetual 
work of the "abiding Comforter." Like the fire from 
God that fell upon the altar, it is never to go out. 
And the entire sanctification wrought by the Holy 



54 OLD CORN. 

Ghost is to be graciously maintained, or made perma- 
nent, by His own personal and constant indwelling. 

It is also clear that our symbol marks the communi- 
cation of zeal, energy and earnestness to the soul, as no 
other element could do. Fire, too, is the very synonym 
of power, and, as often seen, resistless power, as it con- 
sumes and devours all before it. And when " cloven 
tongues like as of fire " sat upon the heads of the 
disciples, they told then, as they tell to-day, of the 
purity, permanence and power of the characters fash- 
ioned by an almighty and indwelling Christ. 

That the work of entire sanctification is wrought 
when we are baptized with the Holy Ghost, and that 
the Spirit is the Sanctifier, is, without doubt, the teach- 
ing of Scripture. A very clear text is Thess. 2: 13: 
"God hath from the beginning chosen you to salvation 
through sanctification of the Spirit and belief of the 
truth." These Thessalonians were the children of God, 
and already sanctified, in the sense of "separation" 
and " devotement," but not in the sense of being 
" made holy. " They knew the Spirit, but not in His 
special office as their Sanctifier. And to this full 
"salvation" the children of God are all "chosen" and 
called, but the work can only be accomplished by this 
Divine Agent. And He is to be received through faith 
in the word of God, or a " belief of the truth." 

Some say they fully believe in " sanctification," 
but that it is " obtained at conversion." Yes, brother, 
but not entire sanctification. We have questioned a 
multitude, and not one in a thousand would ever claim 
that they received it then. And some who did so claim 
have afterwards retracted their error, and received the 



THE BAPTISM WITH THE HOLY GHOST. 55 

real thing, the true blessing. While others have be- 
trayed themselves as mistaken in other ways. 

For instance, we know of one preacher, and an editor, 
too, whose opposition to " sanctification " as a second 
experience is so intense, and so blind, that he has 
finally taken the ground that " it should always go 
before pardon," and proves (to his own satisfaction) by 
Peter and by Hezekiah, that " the cleansing and puri- 
fication of the Spirit, or Holy Ghost baptism, is before 
the sprinkling of the blood ! Such absurdities are the 
inevitable result of this error, and the whole theory 
is utterly unsupported by Scripture, and contradicted 
by the uniform facts of Christian experience. So that 
it is impossible that this heresy can ever become wide- 
spread. Far more subtile and dangerous is the error 
that sanctification is a gradual work, wrought by disci- 
pline, growth or suffering, and only " attained " at 
death. Or one possibly still more mischievous, that 
the " baptism with the Spirit " is merely an induement 
for service, and does not purify, and that we may 
receive "a thousand baptisms "and yet not be "sancti- 
fied wholly at all." But this is to sadly confound things 
that are distinctly different. For the effusions of the 
Spirit, to which this language evidently alludes, are 
readily distinguishable from " the baptism with the 
Holy Spirit." Special " anointings " for service, by the 
Holy Spirit, were common to the disciples before Pente- 
cost, as well as re-anointings and fillings with the 
Spirit for special service subsequent to Pentecost. 
And such special and sensible " strengthenings of the 
Spirit with might in the inner man," in order to qualify 
for a particular service, are common to all Christiana 



OLD CORN. 



both before and after the purifying u baptism with the 
Holy Ghost." But these are never designated in 
Scripture as "baptisms"; they are temporary in their 
purpose and character, and any number of such " visi- 
tations " may be enjoyed without ever effecting the 
work of sanctification, or the " purification of ^ the 
heart." Whereas "the baptism with the Spirit" is 
preeminent in this respect, as is most forcibly set forth 
by Barclay when he defines it to be: "Where the 
Spirit of God hath purified the soul, and the fire of 
His judgments hath burned up the unrighteous nature." 
Not that symbolic tongues of flame are still to be 
seen on the head as of old, but the lips are truly touched 
with living fire, and with "another tongue" words of 
truth and love and power are spoken, that reach and 
move the hearts of men. Praise the Lord ! 



CHAPTER VI. 

IS PENTECOST REPEATED? 

"And when they had prayed, the place was shaken where they 
were assembled together; and they were all rilled with the Holy 
Ghost, and they spake the word of God with boldness." — Acts 
4: 81. 

CONSIDERING the superficial attention generally 
given to the work of the Holy Spirit, and the 
many misconceptions and errors which prevail in these 
days concerning Him and His operations, we need 
scarcely be surprised to find that this record in the 
fourth of Acts, is frequently spoken of as a repetition 
Pentecost, or a renewal to the apostles of the baptism 
with, the Holy Ghost. But from this thought we must 
dissent. We could not agree that Acts 4: 31, was just 
a repetition of Acts 2, and that "these men prayed and 
got the power again," for this implies that they had in 
some way lost it in the interim, which is utterly inad- 
missible, since their healing of the lame man, their 
powerful ministry in Acts 3 : 12-26, their conflict with 
the rulers, and triumph over them (Acts 4 : 13-21), had 
all come to pass as the direct result of the abiding full" 
ness of the Holy Ghost. (See Acts 4: 8.) So that 
instead of losing any of their power, this history proves 



58 OLD CORN. 

a constant increase of it, and the fourth of Acts must 
have some other explanation. 

They had indeed launched out into the deep, and the 
first storm of persecution had burst upon them. They 
were now realizing that it was "against the Lord and 
against his Christ," that "Herod and Pilate and the 
Gentiles and the rulers of the people of Israel were 
gathered together." It was to hinder the "counsel" of 
God, and the work of the Lord Jesus, that the powers of 
earth and hell were combined. 

The apostles seem to have no concern for their own 
safety or success ; but their solicitude is for the honor 
and glory of God. Hence they pray that the special 
grace of "boldness," or courage in " speaking the word," 
may be graciously afforded in proportion to "their 
threatenings," and that "signs and wonders may be 
done," or that miracles be wrought in confirmation of 
the word. Immediately in the earthquake did God 
declare His presence, and that His arm of power was 
already stretched forth in answer to prayer. They also 
"spake the word with boldness," as they were con- 
sciously "filled with the Holy Ghost," or possessed by 
Him to the exclusion of all doubt as to results, or 
question as to personal safety. Thus we see that all of 
the incidents peculiar to the fourth of Acts, proclaim that 
"these men " were not at all seeking to " get the power 
again," which had in some way been lost, but that they 
were as they were, from the very fact that they had fully 
followed the Lord in the power of the indwelling Spirit, 
with which they were first filled on the day of Pentecost. 
Now, in order to see most clearly that this was not 
"Pentecost repeated over again in the experience of 



IS PENTECOST REPEATED? 59 

the apostles," let us glance at the work wrought at 
Pentecost. Hitherto the disciples had not been " sanc- 
tified wholly," had not been purified in " their hearts," 
although their names were " written in heaven," and 
they had left all to follow Jesus and preach His gospel. 
His last prayer for them was that they might be "sanc- 
tified through the truth." Now since these disciples 
had been "sanctified" for years, in the sense of being 
"set apart" and consecrated to a sacred service, it is 
inevitable that Jesus prayed for their sanctification in 
that only other sense of the term, viz., to be made 
holy or pure. Besides, it is only in this sense that the 
results could follow of "being one in us," and of be- 
holding Christ's glory. 

This subjective work of purification was promised 
and predicated of the "baptism with the Holy Ghost 
and with fire " (Matt. 3 : 11, 12), and it was in obedi- 
ence to the latest injunction of Jesus that the disciples 
tarried in that upper room until He did thus baptize 
them. So that when "they were all filled with the 
Holy Ghost " at Pentecost, as in Acts 2, there was first 
of all the " purifying of their hearts by faith," or the 
destruction of the body of sin, or the crucifixion of the 
old man; and this work was wrought by the Holy 
Ghost for the cleansing of His temple, and in order 
that He might take up His residence therein and "abide 
with you forever." This He did, and signalized His 
advent by the internal manifestation of filling them with 
His conscious indwelling, and the external and miracu- 
lous incidents of the occasion. Then came the objec- 
tive work, and they all spake or prophesied as the 
Spirit gave utterance, or spoke through them. 



(30 C >LT> CORN. 

Now this work of the Spirit at Pentecost is to be 
clearly distinguished from all previous effusions known 
to the disciples. (1.) By its negative and purifying 
work. (2.) By its fullness. "All were filled." (3.) By 
its permanence. (See John 14: 16. Also 1 John 2: 
27.) It is the " anointing which abideth in you." (1.) 
By its "power" to be, to do and to suffer. 

In like manner it is to be distinguished from any and 
every subsequent effusion, or so-called rebaptism, known 
to the apostles. (1.) By the subjective, personal puri- 
fication of heart, which was realized at Pentecost, and 
in the nature of the case could not be repeated unless 
there was a new infusion of sinful pollution and unbe- 
lief, of which there is not the slightest evidence. (2.) 
By the epochal nature of the Pentecostal experience. 
It marked an era in their lives that in the nature of 
the case could never be repeated unless preceded by a 
disastrous backsliding. Having crossed the Jordan, the 
Israelites could press forward into the heart of the land, 
but they could never again see the waters of the Jordan 
"rise up upon a heap very far from the city Adam," 
unless perchance God's mercy should seek them out as 
deserters in the wilderness, and bring them back once 
more to the army of faith in Canaan. Nothing of this 
appears in apostolic history. 

Doubtless what the apostles did receive upon this 
occasion was similar to what many good people mean 
when they pray for "a fresh baptism of the Holy 
Ghost," and when they speak of having received "many 
baptisms." But this language is as misleading and 
confusing as it is inaccurate. It not only evidences, 
but it also propagates inadequate and erroneous con- 



IS PENTECOST REPEATED? 61 

ceptions of that crowning operation of the Holy 
Ghost, "the baptism" which purifieth the heart and 
fills the soul with righteousness. 

Not but what there is a place and a necessity, and a 
provision, too, for these other "blessings," (perhaps 
more exactly termed "refreshings" or "girdings," or 
the like). They have a place in all Christian lives, and 
in all states of grace. Their necessity is created by the 
growing demands of work and opportunity upon us, and 
by the expansion of our own finite capacities which will 
ever result from faithfulness to the abiding fullness of 
the Holy Ghost. And their provision is assured in the 
promises which guarantee us all things pertaining to 
life and godliness, and by the recollection of many such 
uplifts which we all have received along this wa}- of 
holiness. But we insist upon this: (1.) The reception 
of these blessings is not conclusive proof of any par- 
ticular state of grace ; for they are in some measure 
incident to any and every such state. (2.) The felt 
need of such blessings is no disproof of sanctification, 
or evidence of lapse, but is a normal demand of spirit- 
ual life itself. We will mention some reasons why 
these distinctions between the true Pentecostal baptism, 
and all other effusions of the Holy Spirit, are not 
clearly recognized. 

(1.) Many do not believe that the apostles really did 
have their hearts purified at Pentecost. They do not 
believe that the "old man" ever gets anything but 
"black-eyes" till death. It is of course impossible 
that such persons can fully understand or appreciate 
the true Pentecostal baptism. And to minimize this, 
while unduly exalting the more ordinary and temporary 



62 OLD CORN. 

anointings and empowerings of the Spirit of God for 
His service, must inevitably produce much confusion of 
thought and obscure the truth. 

(2.) There are those who constantly think and speak 
of the Spirit as an influence, or divine power communi- 
cated to us for our use in God's work, instead of as a 
real person who will come to stay, and will work 
through us, and use us if we will not grieve Him. To 
all such persons, the thought of the necessity of "fre- 
quent supplies," and " large measures of power," seem 
entirely to eclipse the true idea of the indwelling of 
Him who "fills with all the fullness of God." 

That He sometimes hides His power, and allows us to 
feel how utterly weak and helpless we are to do any- 
thing without Him, and that the degrees and forms of 
power which He is pleased to put forth through us are 
of an infinite variety, ought not to disturb us, but 
greatly to encourage our faith. It ought not to be neces- 
sary, though it may be best to insist upon it, that what 
we have said is in no wise to be so construed as to 
undervalue the solemn obligation and privilege of 
" watching unto prayer," and crying unto " Him with 
groanings which cannot be uttered," as well as "lifting 
up the voice unto God," for "boldness," for "utter- 
ance," for "anointing with fresh oil," for the girding, 
enlightening, strengthening and sanctifying grace of 
the blessed and abiding Holy Spirit. Without this, we 
need not attempt to "walk in the light," or to engage 
in the work of Him who has said, "Without me, ye 
can do nothing." But do let us believe Jesus when He 
declares that when that other Comforter is given, it is 
" that he may abide with you forever." 



IS PENTECOST REPEATED? 63 

And " he that abideth in me, and I in him, the same 
bringeth forth much fruit." These two are inseparable. 
Christ redeems us from all iniquity and purines us, in 
order that we be zealous of good works. Two definite 
and distinct parts of this great salvation : Christ gave 
Himself for us, that we might give ourselves to Him ; 
He died for us, that we might live for Him; that our 
lives may be perfectly given up into His hands. Lord, 
what wilt Thou have me to do? Not for my joy, or 
comfort, or delight, but for Thy glory. 

The day of Pentecost had fully prepared the disciples 
for this kind of praying. In this first recorded prayer 
of the church (Acts 4 : 24-30) their appeal to God is 
based upon what they then knew of the power and full- 
ness of the Holy Ghost in their own souls. They were 
unmoved by threats, that first and last argument of 
persecutors, but they recognized the combined efforts of 
"kings "and "rulers," and heathen and Jews, to silence 
the voice of truth and the attested facts of Christ's 
death and resurrection. Their faith rests securely upon 
God's sovereignty and the certain accomplishment of 
His purposes, and His " counsel determined before to be 
done." But they do not pray for their own deliverance 
from sin, or danger, or persecution, or for comfort and 
quiet. 

Neither do they ask for vengeance or destruction to 
come upon their persecutors, but for healing, and signs, 
and wonders. Only behold thou, and interpose when 
and as Thou wilt, but grant endurance to suffer and 
boldness to face the peril and declare the word of God. 
To this fervent and united prayer of the whole church 
there speedily came the most palpable answer. The 



64 OLD CORN. 

place was shaken, the disciples were all filled with the 
Holy Ghost, and "spake the word of God with bold- 
ness." Praise His name! 






CHAPTER VII. 



POWER FOR SERVICE. 



"Not by might, nor by power, but by my Spirit, saith the Lord 
of hosts." — Zech. 4: 6. 

WHILE God hath chosen men, and not angels, for 
the royal service of soul-winning, we are but the 
agents which He employs, and through whom the Lord 
Jesus seeks to work in the power of His personal suc- 
cessor, the omnipotent Holy Ghost. 

And inasmuch as the measure of His " power that 
worketh in us" is the measure of our success in the ser- 
vice of God, it is of transcendent importance that we 
clearly understand both our need and our privilege in 
the gospel of the Son of God. 

The present examination of our subject will compre- 
hend : — 

I. The personality and divinity of the Holy Spirit. 
Nothing is more common than to regard the Holy Spirit 
merely as an influence or an attribute of God, or an 
emanation from divinity — powerful, to be sure, and 
yet only an influence. How often do we hear even 
ministers and theologians pray that " the influence of 



66 OLD CORN. 

the Hoi}- Spirit ma} r be felt in our hearts," or in our 
meetings, instead of praying that the Holy Spirit Him- 
self may be thus felt and known ! Nor is this mode of 
speech a mere slip of the tongue, since it is to be freely 
admitted that such language is quite the natural expres- 
sion of every heart that has not come to know the Holy 
Ghost as a person. And this is altogether common to 
the earlier stages of Christian experience. "I was a 
Christian a long time before I found out that the Holy 
Ghost was a person," says Mr. Moody ; and this testi- 
mony could be duplicated and confirmed by Christians 
generally. True, it may be known as a theological fact 
by those who never realize such a revelation to their 
own personal consciousness. In regeneration, the Holy 
Spirit is indeed present, bringing a new life into the 
soul, and witnessing to the personality of our divine 
Lord and Savior, rather than to His own. His witness 
is with our spirits that we are the children of God, a 
personal and divine Father. But there are not a few 
professing Christians who even resolutely deny the per- 
sonality of the Spirit, while stoutly declaring, "I believe 
in the Holy Ghost." And these are joined by others in 
the common practice of applying the impersonal and 
neuter pronoun "it" to the Holy Spirit, instead of the 
masculine personal pronouns u He" and "Him" as 
always used by the Lord Jesus. 

For example, John 16 : 13, 14 : " When he, the Spirit 
of truth, is come, he will guide you into all truth : for 
he shall not speak of himself; but whatsoever he shall 
hear, that shall he speak : and he will show you things 
to come. He shall glorify me ; for he shall receive of 
mine." Again, He loves (Rom. 15 : 30). He speaks 



POWER FOR SERVICE. 67 

(Matt. 10: 20). He reproves (John 16: 8). He helps 
and intercedes (Rom. 8: 26). He may be resisted 
(Acts 7: 51). He may be grieved (Eph. 4: 30); 
vexed (Isa. 58 : 10) ; and blasphemed (Matt. 12: 31). 

Not only so, all of the actions and attributes of divin- 
ity are ascribed to the Holy Spirit, and He is repeatedly 
called God, as in Acts 5 : 3, 4 : " Why hath Satan filled 
thine heart to lie to the Holy Ghost? . . . Thou hast 
not lied unto men, but unto God." Works of creation 
are ascribed to Him (Gen. 1 : 2 ; Job 33 : 4). He 
quickens (John 6 : 63 ; Rom. 8 : 11). He regenerates 
(John 3: 5). He sanctifies (1 Cor. 6: 11; 2 Thess. 2: 
13). He inspires and speaks through men (Acts 28 : 
25; 2 Peter 1: 21). He makes and appoints overseers 
to feed the church of God (Acts 20 : 28). And blas- 
phemy against the Holy Ghost hath never forgiveness 
(Mark 3: 29). 

Enough has been said, we think, to make clear the 
scriptural truth, that the Holy Spirit is one with the 
Father and the Son in authority, power and glory, and 
also His distinct personality and essential Godhead. 
Yet it is no part of our purpose to invade the sacred 
mystery of the Trinity. So much is certain, that while 
Father, Son and Holy Ghost are equal in power and 
glory, they are one in substance and essentially one 
God. Also that there are official positions that are dis- 
tinct and subordinate one to another, and that the sub- 
ordination of the Son to the Father and of the Spirit to 
the Son is confined to the fulfillment of these respective 
and specific offices. 

II. It is our next duty to examine our warrant in 



68 OLD CORN. 

the promises of God for expecting " the baptism with 
the Spirit" for ourselves. Let us read Joel 2: 28, 29: 
" And it shall come to pass afterward, that I will pour 
out my Spirit upon all flesh ; and your sons and your 
daughters shall prophesy, your old men shall dream 
dreams, your young men shall see visions: and also 
upon the servants and upon the hand maids in those 
days, will I pour out my Spirit." This promise has 
been greatly misunderstood as having reference to a 
widespread and general effusion of the Spirit of God 
upon men everywhere for their conviction and conver- 
sion. That it has, however, immediate and exclusive 
reference to the " baptism with the Spirit," to be 
bestowed upon and promised to believers only, is 
proven by the Apostle Peter, who declared upon the day 
of Pentecost, "This is that which was spoken by the 
Prophet Joel" (Acts 2: 16). And let it be noticed 
that this witness was borne at a juncture upon that 
occasion, which precludes the possibility of any refer- 
ence to the work of conviction or conversion upon the 
three thousand. Even the sermon had not yet been 
preached ! Only a little attention is requisite in order 
to relieve this passage of any ambiguity, and we pass 
to Malachi 3 : 2, 3 : " For he is like a refiner's fire, and 
like fuller's soap. And he shall sit as a refiner of 
silver ; and he shall purify the sons of Levi, and purge 
them as gold and silver, that they may offer unto the 
Lord an offering in righteousness." Again, Jesus says 
(Luke 24 : 49), " And, behold, I send the promise of my 
Father upon you." In John 14: 7, "If I depart, I will 
send him unto you." And lastly, in Acts 1 : 5-8, "Ye 
shall be baptized with the Hoty Ghost not many days 



POWER FOR SERVICE. 69 

hence. . . . But ye shall receive power after that the 
Holy Ghost is come upon you : and ye shall be witnesses 
unto me." Upon such clear and explicit promises the 
disciples relied, while waiting with one accord in one 
place for their fulfillment. They were not deceived. 
There was no disappointment. Though faith, was 
tested in the long delay, yet when Pentecost was fully 
come — a day that celebrated the giving forth of a fiery 
law from Sinai long centuries before — " suddenly there 
came a sound from heaven as of a rushing mighty wind 
. . . and they were all filled with the Holy Ghost, and 
began to speak with other tongues, as the Spirit gave 
them utterance." Jesus, the baptizer, had found one 
hundred and twenty fit candidates, and redeemed His 
promise to baptize them with the Holy Ghost, and each 
head was crowned with a symbolic coronal of holy fire. 
The explicit terms in which Peter states the univer- 
sality of the above promises, ought to remove forever 
all doubts of our personal interest in them. (See Acts 
2: 39.) "The promise is to you (Jews), — to your 
children (of every generation) — to all that are afar 
off (Gentiles), even to as many as the Lord your God 
shall call" (broad as Christendom), and we are included 
in this number. But in order clearly to distinguish 
between " the baptism with the Spirit," and every 
other work or effusion of the Spirit, we must give atten- 
tion to a few important facts in this connection. 

(1.) The Holy Ghost had been in the world from the 
beginning, and was never a stranger to the needs of 
human hearts. He had moved upon them for convic- 
tion, repentance or inspiration in all ages. The Spirit 
came upon kings and upon prophets, anointing them for 



70 OLD CORN. 

a special occasion, or a temporary work, as in Ezekiel 
39 : 29, we read, " I have poured out my Spirit upon 
the house of Israel, saith the Lord God." And Peter 
tells us that holy men of old spake as they were moved 
by the Holy Ghost. 

(2.) In the particular case of the disciples, they were 
the first fruits of the new dispensation of the gospel, and 
the preliminary work of regeneration, or the birth of 
the Spirit, had been wrought in them. " They were not 
of the world." Their "names were written in heaven." 
For three years Christ had called them His " brethren," 
His " friends," and they had gone forth as preachers of 
the gospel with a commission to heal the sick, cleanse 
the lepers, raise the dead and cast out devils. And 
Jesus expressly testifies their acquaintance and fellow- 
ship with the Spirit, saying, "Ye know him, for he 
dwelleth with you, and shall be in you" (John 14 : 
17). Not only so, after His resurrection "he breathed 
on them and saith unto them, receive ye the Holy 
Ghost." A special quickening and inspiration of their 
"understanding that they might understand the Scrip- 
tures," was thus communicated by the Holy Ghost. 
The emblem chosen as most fitting for such a work of 
the Spirit is breath. "He breathed on them." This 
emblem is also used to set forth His life-imparting work 
in the new birth. " The wind bloweth where it listeth, 
... So is every one that is born of the Spirit." Thus 
the " breath of the Almightv " both gives and sustains 
life. 

(3.) To many, however, there seems to be a contra- 
diction to the facts here stated, by the declaration of the 
Apostle John, that " the Holy Ghost was not yet given ; 



POWER FOR SERVICE. 71 

because that Jesus was not yet glorified," and also as 
implied in the Lord's command to tarry at Jerusalem 
for the coming of the Comforter and the promised bap- 
tism. But these difficulties readily disappear as we 
carefully distinguish between the presence and the 
work of the Holy Spirit in the world, " at sundry times 
and in divers manners," and His personal advent, as 
the Ascension gift of the Son of God to His disciples, 
" to them that obey him." No longer as an occasional 
visitant and limited to the exercise of only certain of 
His many offices, He now came to stay, to abide for- 
ever, to engraft, enlarge and maintain spiritual life, 
to carry forward to completion His work in the individ- 
ual believer, and to take His place in the church as the 
personal successor of the Lord Jesus, or the " Executive 
of the Godhead." 

It will greatly assist us in making clear the distinction 
we are insisting upon, if we remember that the same 
was also true of the Lord Jesus. He, too, was in the 
world long before His advent. He appeared unto and 
talked with Adam, Enoch, Abraham, Jacob, and indeed 
the theophanies of our Lord, prior to His formal advent 
and incarnation, are innumerable. 

III. Let us now give attention to one of the distinc- 
tive objects of this baptism, viz. : Qualification for " ser- 
vice." I have said one of the objects advisedly ; for 
" service " is but one of a trinity of cardinal purposes 
comprehended in the divine design of this bestowment. 
To overlook this truth is to blind our eyes to our real 
need, to magnify service beyond its relative rank, and, 
in fact, utterly to fail of receiving the genuine "baptism 



72 OLD CORN. 

with the Spirit " at all — content, it may be, to accept 
as its equivalent, some more transient and superficial 
enduement. Now it is readily seen that all continuous 
and fruitful service is conditioned upon divine union. 
" He that abideth in me and I in him, the same bringeth 
forth much fruit" (John 15 : 5). But such divine 
indwelling and possession is dependent upon heart 
purity, and the true children of God recognize this 
quite generally and long for it. It was for this that 
Jesus asked in His last and intercessory prayer, " Sanc- 
tify them through thy truth : thy word is truth." So 
that we have purity, union and power in divine order. 

And in treating of " power " we must treat of that 
which is clearly comprised in the Scriptural character 
and significance of the "baptism with the Spirit." 
There is a widespread cry for " power." We preach 
about "power," and seek for "power," and plead for 
" power," but there is much "asking and receiving not, 
because we ask amiss." We have reached a point in 
spiritual research where God holds us to a strict 
accountability for the exercise of our spiritual intelli- 
gence. And a persistent misconception of the truth 
about " power " is fatal to a reception of the true " bap- 
tism with the Spirit." Power is not a sort of might with 
which we are invested and by which a remarkable abil- 
ity of accomplishment is conferred. " Power" is not a 
reservoir filled to the brim with a subtle spiritual efflu- 
ence which is liable to escape by evaporation or through 
a leaky vessel. We are not baptized with "power." We 
are not baptized with love. We are not baptized with 
faith, or joy, or peace, or meekness, or any mere fruit 
or attribute of the Spirit, as people often pray. We are 



POWER FOR SERVICE. 73 

not baptized by the Holy Spirit, but by the Lord Jesus 
with the Holy Spirit, who is Himself the embodiment 
of " power," and of every other divine attribute. And 
if we are to receive Him with the Pentecostal special- 
ties of fullness, permanence and power, He must have 
right of way. "We must be emptied of self," is a com- 
mon form of stating it. And we sing, " None of self 
and all of thee." " I believe firmly," says Mr. Moody, 
that the moment our hearts are emptied of pride, and 
selfishness, and ambition, and self-seeking, and every- 
thing contrary to God's law, the Holy Ghost will come 
and fill every corner of our hearts ; but if we are full of 
pride, and conceit, and ambition, and self-seeking, and 
pleasure, and the world, there is no room for the 
Spirit of God ; and I believe many a man is praying to 
God to fill him, when he is full already with something 
else. Before we pray that God would fill us, I believe 
we ought to pray Him to empty us." Now surely all 
must admit this, and it is the key. to the situation. 

This accomplished, there is no trouble about the 
service. If God could get our full consent to purify 
us as human channels of His grace, then indeed that 
grace would "flow as rivers of living water" to the 
thirsty souls of the dying. 

But let us face the problem, that this negative aspect 
of the baptism is the crucial point. Let no man imag- 
ine that he can succeed in emptying his own heart of 
"pride, selfishness, and everything contrary to God's 
law." True, the believer who " walks in the Spirit " 
may trample this nest of unclean tempers under his 
feet, and have victory over them, so that they shall not 
dominate in his life ; and this is the privilege of the 



74 OLD CORN. 

regenerate. But he will generally find this to be pretty 
full occupation, not to speak of "service" for others. 
This is so forcibly put by a noted public speaker of our 
day, that I quote a sentence, thus : " And, brother, you 
will never be worth anything until you can get your- 
self down, and get your feet squarely down on your- 
self, and say, ' You lie there ; if you dare get up I will 
mash you right in the mouth.' " Now that is good, 
and I wish him joy in his victory, but give due notice 
that that old self, composed as he is of many members, 
— pride, ambition, anger, envjr, deceit, covetousness, 
and lusts of all sorts, — will never take it into his head 
to die in that position. Nor will he ever vacate and 
give peaceable possession. Not only so, he will stand 
an infinite amount of " mouth smashing," and yet enjoy 
vigorous health, and those feet must never be removed 
for an instant, or other scenes of wrestling must ensue. 

One great advantage arises from a faithful following 
of the police duty thus described, and that is, it soon 
brings us to cry out, " Who shall deliver me from this 
body of death ? " and then to see that " Jesus Christ 
our Lord " can do it, and has made provision for it in 
this wondrous "baptism with the Spirit." And when, 
as Mr. Moody says, we " pray Him to empty us," and 
" want this above everything else, God will surely 
give it to us." And if our hearts are really to be " emp- 
tied of pride, selfishness, and everything that is con- 
trary to God's law," He is the one that is to do it ; and 
they will be purified, or "cleansed from all sin," and 
our "old man" will receive his death-blow, so that it 
shall be no more I, " but Christ that liveth in me." 

No sooner is " the heart purified by faith," the " in- 



POWER FOR SERVICE. 75 

iquity taken away, and the sin purged," than there is a 
glad response to the divine query, " Who will go for 
us?" " Here am I, send me," is an answer not born of 
self-sufficiency, nor of self-seeking, but of self-abnega- 
tion and divine union. He who is " filled with the 
Spirit," the divine and personal Holy Ghost, " the 
same bringeth forth much fruit." 

The meaning of " communion " with the Holy 
Ghost is now understood as never before. And as 
Hudson Taylor well says, " Work without communion 
is merely ciphers in a row, but communion puts on the 
integer and gives value to the whole." This is not 
merely a spiritual effusion that grows old with time, 
but the fulfillment of the pledge of His perpetual pres- 
ence, " even to the end of the world." 

It is of the results of this " baptism " that our Savior 
speaks in the seventh of John, when He promises that 
out of us " shall flow rivers of living water." How 
different is this from a " well," however good it might 
be, for wells are quite uncertain. I remember once to 
have seen men hauling water from a river and pouring 
it into a well belonging to a large church where a meet- 
ing was to be held. The incongruity was amusing, 
until I thought of the fitness of the symbol, and that 
the majority of Christians are very dry, and have to be 
themselves charged at great expense, just when they 
ought to be watering others. 

But on the other hand, experience has demonstrated, 
as Dr. Cuyler says, that " many men who have had no 
collegiate education, and who have taken the short cut 
into the ministry, have proved to be most effective 
laborers for Christ." 



76 OLD CORN. 

IV. Once more, and lastly, we must at least glance 
at some of the special gifts and graces that are included 
in the one supreme gift of the Holy Spirit. We shall 
not speak of those that were extraordinary and miracu- 
lous in their character, but of such as are now within 
the reach of every child of God everywhere. 

(1.) And first of all, there is such an infusion of 
God's pure and holy love as supplies the patient endur- 
ance and energy that are necessary for continuous 
service. When " our love is made perfect," we are 
furnished with the most Christlike incentive and inspir- 
ation to serve both God and humanity. When " the 
love of Christ constraineth us," then can we indeed 
"by love serve one another," and "love one another 
with a pure heart fervently." " Now the end of the 
commandment is love out of a pure heart." Paul 
gives us a wonderful analysis of this compound thing 
called love, and in its component elements we find the 
graces that are constantly needed, parceled out for 
immediate use, like so much fixed ammunition. As 
patience, kindness, humility, sincerity, unselfishness, 
guilelessness, generosity, and such like. " Love is 
not easily provoked," and " thou wilt keep him in 
perfect peace whose mind is stayed on thee, because 
he trusteth in thee. " 

(2.) In considering power, as an enduement re- 
ceived through the baptism with the Spirit, we are 
struck with the negative aspects of power no less than 
the positive. Deliverance from self-seeking, from 
secret longings to be esteemed among men, and from 
conformity to the world, is only wrought by divine 
power. To constantly count " that which is gain to us, 



POWER FOR SERVICE. 77 

loss for the excellency of the knowledge of Christ," 
to not even seek that which is our own, to decline a 
contest for what are called our rights, is to have the 
human instincts of having and getting superseded by 
divine philosophy of losing and giving. To "become 
of no reputation," to "count it all joy when ye fall 
into divers trials," and to "leap for joy when men 
shall separate you from their company, and reproach 
you, and cast out your name as evil for the Son of 
man's sake "-— this is to have the mind of Christ and 
the power of the Spirit. 

There is as much need of John the Baptists now as 
ever there was — of a class of forerunners, who are some- 
what beyond their generation, and often too far ad- 
vanced for their best friends. Such will have their 
Gethsemanes alone, in distant likeness to Christ it is 
true, but yet a likeness ; conscious of unappreciated 
service and unrequited toil, yet not chafed nor dis- 
heartened, but cherishing a sense of privilege in all 
these things. These are conditions for developing 
heroic life, and calling forth the best there is in us. 
And such is the power of the life we find when we lose 
our own. Such is the power of a self-sacrificing life, 
of a cross-bearing life, of a meek and holy life. 

But it is also to be a witness-bearing life, " Ye shall 
be witnesses unto me." " As the Father hath sent me, 
even so send I you." The glad tidings of a now salva- 
tion, full and free, are to be carried to all nations in 
the power of the Holy Ghost, and we are to be " work- 
ers together with God," and to " testify the gospel of 
the grace of God." When filled with the Holy 
Ghost, " they all spake with other tongues as the Spirit 



78 OLD CORN. 

gave them utterance." And thus it must ever be. 
Even Elizabeth " spake out with a loud voice," and 
" Mary said, My soul doth magnify the Lord, and my 
spirit hath rejoiced in God my Savior." 

We can be witnesses to the truth, if not always ex- 
pounders of it. Testimony of what God has done for 
us is indispensable for our growth, as well as the spread 
of the truth. To neglect our privilege is to hinder 
vital and spiritual religion. " And they overcame him 
by the blood of the Lamb and the word of their 
testimony, and they loved not their lives unto the 
death." 

(3.) Finally, suffer me in a few words to emphasize 
the supreme value of the Comforter as our guide and 
the illuminator of the word of God. When the eyes 
are anointed the second time, we no longer see men as 
trees walking. There is a divine touch that removes 
the film of carnality, and the eyes of the understanding 
are enlightened to see as they never saw before, and to 
behold wondrous things in God's law. The servant cry 
of " Alas, my Master ! how shall we do?" is supplanted 
by the open vision of "the mountain full of horses, and 
chariots of fire." Not only so, but " when he, the Spirit 
of truth, is come, he will guide you into all truth." 
Not scientific truth, or speculative truth, about which 
the world is wrangling, but spiritual truth as revealed 
in God's word. Having received the Spirit that is of 
God, we may know the things that are freely given us 
of God. He will take the things of Jesus and show 
them unto us. He explains the words and works of 
Jesus. He will show us things to come, things that 
will surely come to pass. He teaches us as man never 



POWER FOR SERVICE. 79 

taught. " As many as are led by the Spirit of Gcd, 
they are the sons of God" — none others. And even 
these, if not in complete submission to divine control, 
so as to be obedient to God's guiding eye, will indeed 
be held in with bit and bridle. There will be the coer- 
cions and restraints of law and duty, in place of the ap- 
pealing glance of love. But we shall not fail to catch 
this glance and wisely interpret it, if our attitude is 
constantly that of "looking unto Jesus." 

The word of God is the most important instrumen- 
tality which the Spirit employs for our guidance. Di- 
rect impressions are to be tried by this standard of 
truth, and the Holy Spirit will never lead a man to a 
neglect of the Scriptures, or to believe or do anything 
contrary to their teachings. They are " profitable for 
righteousness, that the man of God may be perfect, 
thoroughly furnished unto all good works." Imple- 
ments for work and weapons for war, seed for the 
sower and food for the hungry, are all found here. 

But oh ! how we do need the Comforter, to make us 
know the truth, and to bring all things to our remem- 
brance ! The one great question remaining is, Do we 
want Him? Will we have Him? Who then is willing in 
this day of God's power ? — willing to " crucify the flesh 
with the affections and lusts"? willing to die to self 
that he may live only to God ? willing to yield himself 
unto God as those that are alive from the dead, and his 
members as instruments of righteousness unto God? I 
exhort you, beloved, to receive the Holy Spirit! 'Tis 
the legacy left you in the promise of the Father. The 
pledge of God is in it. If you have counted the cost — • 
cut, I pray you, the last shore-line ! Who among us will 



80 OLD CORN. 

declare, " I will, I must have this Holy Comforter " ? 
Oh! that He might descend in numerous personal 
Pentecosts upon us now ! 

' Oh ! Spirit of the mighty God, uplift my faith, 
Till Heaven's precious light shall flood my soul, 
And the shining of my face declare 
That I have seen the face of God." 






CHAPTER VIII. 

MISTAKES OP SIMON MAGUS. 
" Give me also this power." — Acts 8: 19. 

THAT this man had a very sincere desire to have 
the power, witnessed in the apostles, there can be 
no reasonable doubt. In the examination of his case, 
we should not be "wise above what is written." The 
best authorities agree that the many traditions and 
notions about him, outside of the Bible, are utterly 
unworthy of credence. He was a subject of the revival 
meeting in Samaria, led by Philip. Luke makes special 
mention of him as having "believed," and speaks of 
his "continuance with Philip," and this is some evi- 
dence. Philip had baptized him as a fit person for 
church fellowship, as well as all the rest that "be- 
lieved," both men and women. 

Now Philip was of honest report, and full of the 
Holy Ghost and wisdom, according to the record, and 
not so very likely to be deceived. His carefulness to 
administer baptism to none, except they believed with 
all their hearts, is proven in the case of the Eunuch, in 
verse 37. But when Peter and John held their prayer 



82 OLD CORN. 

meeting for the baptism with the Holy Ghost (verse 15), 
Simon failed to get that blessing. Why did he fail? 

(1.) Because he did not clearly see that it was the 
"gift of God." Somehow he had it in his head that it 
was received from, or through, or by the apostles. He 
saw them lay their hands on such as were set apart for 
holy service in the church, and it seemed clear to him 
that the apostles had the power to bestow the power. 
His eyes were sharp, and they had not often deceived 
him. Alas ! they were not so anointed that he could 
"judge not according to appearances." 

His first mistake, then, was the very common one of 
hoping to obtain from men, that which God only can 
bestow. It is a natural one, too, or just according to 
the old nature, for no one had ever given Simon any 
instruction like that. The theory that the dull appre- 
hension of this man is a right interpretation of God's 
method, is a later invention. 

(2.) But again, he failed to see that this power was 
the free gift of God's grace. Consequently he sought 
to attain it, to some extent at least, by his own means. 
This misapprehension is just as natural, and quite as 
common as the former, and, in fact, intimately connected 
with it. That it should prompt Simon to offer men 
money, is all of a piece with that which prompts other 
men to offer God works, as a purchase price for His 
blessings. We see and hear so much of the latter that 
we are not surprised at Simon. 

(3.) Once more, his object was not the right one. He 
desired to have a succession of the power to bestow 
the Holy Ghost on others. He fairly avows this to be 
his motive, and there is no warrant for attributing a 



MISTAKES OF SIMON MAGUS. 83 

base one, as has been done through evil imaginings. 
This might enable him to silence calumny, or demon- 
strate to the world his piety, or give peculiar distinction 
to the new church. But, however desirable all of this 
might be, the unmistakable design of the gift of the 
Holy Ghost is to purify the heart, and give power to 
be witnesses " unto me," unto the uttermost part of the 
earth. 

It was, then, because of these mistakes, that Simon 
failed to come, as the others did, directly to God, to be 
cleansed from the root of bitterness, or iniquity, which 
bears both gall and bondage as its fruit. His heart 
thus wrong and unclean, could have been sanctified 
and made right, by the sin-killing work of the Holy 
Ghost, if he had have come with the right motive, in 
the sight of God, and looking to Him instead of to man, 
had trusted Him to destroy this work of the devil. 

This he did not do, and Peter perceived the whole 
truth, when he knew the sinful thoughts of Simon's 
heart. He explained his failure, to have any "part or 
lot in this matter" of the blessed baptism, which others 
were enjoying, to be because his preparation and appli- 
cation were not right in the sight of God. He could 
do nothing further in the case but instruct Simon, and 
entreat him to repent of all these heart and thought 
sins, and Simon's humble acknowledgment of the 
rebuke, without a tinge of self-justification, with his plea 
for prayers, assures us of Simon's present conviction that 
these were of far more importance than the laying on 
of hands, and that in this matter a dependence upon 
any intermediate agency, was a fatal mistake. 

The apostle Peter had, in the most explicit manner, 



84 OLD CORN. 

taken away from him all hope of ever obtaining, by any 
possibilit}-, the power of transferring the Holy Ghost 
to others. "With indignation, he had vehemently dis- 
claimed any such power for himself, delegated or other- 
wise, and devotes both the money and the thought 
of him who offered it, to destruction with a fearful 
imprecation. His holy abhorrence knows no bounds, 
at the very suggestion that this direct and personal gift 
of the Lord Jesus Himself could be obtained through 
His disciples in any way or by any means. 

Its beautiful parallel is seen in Paul and Barnabas, 
when at Lj-stra ; " they rent their clothes, and ran in 
among the people, crying out and saying, Sirs, why 
do ye these things? We also are men of like passions 
with you, and preach unto you that ye should turn 
from these vanities unto the living God." That was, 
and still remains to be, the legitimate commission of 
the disciples of the Lord Jesus, — " to turn men from 
darkness to light, and from the power of Satan unto 
God." Such conversion is the initial work of salvation, 
and our Lord has seen fit to entrust it to men, and also 
to ascribe it to them as their work, howbeit that we 
know that even this is, strictly speaking, the work of 
Christ through us. He has, however, chosen to so 
identify us with Himself in this work, as to call it ours, 
and to commission men in every age since John the 
Baptist, as His messengers, to go before His face to 
prepare His ways, to turn men to the Lord their God, 
to disciple them, to give them a knowledge of salvation 
by the remission of their sins, to open their eyes and 
turn them unto God that they may receive (of Him) 
forgiveness of sins. 



MISTAKES OF SIMON MAGUS. 85 

Now all of this must be done, and men must be born 
of the Spirit, or regenerated, before Christ can possibly 
baptize them with the Holy Ghost. 

We are not baptized into life, but after having become 
the children of God by the new birth, or the work of 
the Spirit in life imparting, or birth form. The imme- 
diate object, therefore, of an evangelist in his ministry, 
is that men may be "begotten through the gospel," and 
not as yet baptized with the Spirit at all. That is not 
yet in order, but it is the reserved work of the Lord 
Jesus Himself, which is to come after the mission of 
His forerunners is accomplished. 

That we should proclaim the need of this after-bap- 
tism, and direct converts to the Lord Jesus for its 
speedy bestowal, is, indeed, most Scriptural, and John 
the Baptist sets the example. 

Now, because Christ commissioned His disciples to 
perform this initial work of discipling men, and empow- 
ered them to do it, it has been argued by some that it 
is an absurdity to say that the apostles did not admin- 
ister the baptism with the Spirit. 

We have already shown that this was the precise 
error and wickedness of Simon, and so fearfully repu- 
diated by the apostles. We deny the Scripturalness of 
the expression or the thought. If our Lord had seen 
meet to speak of this baptism as the act of the apostles, 
He could easily have done so. He certainly never did. 
Neither did they. On the contrary, it is always pre- 
dicated of the Lord Jesus, and of Him alone. What 
an assumption, then, must it be for men to talk of 
administering the Holy Ghost ! It is something far 
worse than an absurdity. But it is that also, since, in 



OLD CORN. 



the nature of the case, it cannot be done by a represen- 
tative. 

Eliezer can faithfully execute his commission in find- 
ing a bride for Isaac, but he cannot marry her for Isaac. 
When he brought her to Isaac his work was done. 
Isaac must give himself to Rebekah, and with only an 
allusion to this beautiful and fitting type of our conse- 
cration and sanctification, we close this examination, 
invoking the Lord's blessing thereon. 



CHAPTER IX. 

"OUR OLD MAN." 

" Knowing this, that our old man is crucified with him, that 
the hody of sin might be destroyed, that henceforth we should not 
serve sin." — Rom. 6 : 6. 

IN the previous chapters of this epistle, the Apostle 
has given us the most complete and exhaustive 
treatise on the great doctrine of justification by faith. 
Both Jew aud Gentile have been indicted at the bar of 
justice, " that every mouth may be stopped, and all the 
world may become guilty before God." Then a full 
pardon is freely offered to " him which believeth in 
Jesus," and the new " law of faith " is clearly shown to 
be the only way of "establishing the law " of righteous- 
ness, and in every new-born child of God, it is to su- 
persede the law of works. And after establishing the 
believer in the great foundation work of justification, 
and its concomitant blessings, the fifth chapter closes 
with the wonderful promise, that " As sin hath reigned 
unto death, even so might grace reign through right- 
eousness unto eternal life by Jesus Christ our Lord." 
Which is to say, that just in the same way " as sin hath 
reigned," without the restrictions or power of grace, 



88 OLD CORN. 

"even so," grace should reign throughout our whole 
being, without the restrictions or power of sin ! But 
if this be true, there must logically be the same utter 
absence of sin, in the latter case, as there was the 
absence of grace in the former case ; and this brings 
us to the doctrine of the destruction of sin, or entire 
sanctification, as taught in this sixth chapter of Romans. 
There is a sanctification that is inseparable from justifi- 
cation, but to be " sanctified wholly " is quite distinct 
from it, and always subsequent to it, since one must be 
justified freely in order that he may be sanctified 
wholly. 

Let us now consider the doctrine of our text in the 
following particulars: I. As to the person and character 
of the " old man." II. As to the sentence passed upon 
him. III. The divine method of executing it. IV. 
The results which are to follow. 

I. First, then, as to his personality. The phrase 
" Our old man," is a personification of the fallen, sinful 
nature, which all have inherited from Adam, the fed- 
eral head of the human race. He is spoken of, both 
here and in Eph. 4 : 22, and in Col. 3:9, as expressing 
the totality of the sinful infection of our nature, in 
consequence of the fall, and in opposition to the " new 
man " of the same passages, or the " new creation " of 2 
Cor. 5: 17. The terms " body of sin," " the flesh," " the 
carnal mind," and "sin that dwelleth in me," are all 
synonyms, and are properly used interchangeably with 
the " old man." In him we have sin personified, as a 
living organism with many members, or particular vices. 

He is spoken of as a controlling power, prior to re- 



"OUR OLD MAN." 89 

generation, and engaged in the murderous lusts and 
works of his "father the devil." 

He " is corrupt according to the deceitful lusts," 
having "the understanding darkened, being alienated 
from the life of God." 

His spirit is " according to the prince of the power 
of the air, the spirit that now worketh in the children 
of disobedience." In fact, he is "enmity against God, 
and is not subject to the law of God, neither indeed 
can be." 

He is therefore incorrigible, and utterly incapable of 
any real change in his nature. Jesus said, " that which 
is born of the flesh, is flesh," and truly the carnal mind 
is after the flesh," and does "mind the things of the 
flesh " (Rom. 8 : 5-8). 

It is, however, well to bear in mind that " all flesh is 
not the same flesh." And while all is " of the earth, 
earthy" — tainted and polluted by sin, and under the 
curse, — yet there are the fairer forms of the flesh, as 
well as the grosser. Here is a corpse that is beautiful 
and lovely, and there is another that is hideous ; but 
both are alike dead. 

" Our old man," then, has abundant capacity for 
education, for refinement, and for a culture that can 
evolve the highest possibilities of human control over 
the passions, ambitions, self-love and uncleanness, 
which constitute the real essence of his actual existence, 
and so he may be gracious, kind and benevolent. But 
this is not two natures; it is only the upper and the 
lower sides of the one old nature, as seen in the story 
of Dr. Jekyll and Mr. Hyde. 

But more wonderful than this, is the capability of 



90 OLD CORN. 

"our old man" to be religious. He can be "circum- 
cised," and " become a debtor to do the whole law," 
even though he cannot be regenerated. 

True, his righteousness is self-righteousness, but his 
morality is very taking and attractive to beholders, 
while it never offends the carnal mind. True, his 
works are " dead works," from which the conscience 
must be purged by the blood of Christ, and yet as he 
hopes to be saved by them, he zealously perseveres in 
them. And he is quite as likely to be found in the 
cultured church legalist, as among the " pillar saints," 
who were charmed into following after the holiness (?) 
of Simeon Stylites, as he stood day and night for thirty 
years on his little platform sixty feet in height. That's 
the kind of holiness " our old man " believes in. Sad 
to say, it's the kind that men generally believe in. It 
can "make a fair show in the flesh," without divine 
aid, and the " offense of the cross " is not in it. It 
" makes clean the outside of the cup and of the platter," 
but leaves the " within full of hypocrisy and all un- 
cleanness." 

Now, if time, or grace, or works, or God Himself 
could ever really change or improve this " old man," 
there would be no necessity for the creation of a new 
one. But " that which is born of the flesh, is flesh," 
and will never be anything else ; so that it is no 
" marvel " that Jesus said, even to such a man as 
Nicodemus, " Ye must be born again." And this new 
birth is not the old man " changed," but chained; not 
to have the old nature renovated, but to become 
a "partaker of the divine nature." The "new man" 
is " created in righteousness and true holiness." " He 



"OUR OLD MAN." 91 

is a new creation." He is begotten of the Spirit and 
"born of God," Laving "the image of him that created 
him." He hates darkness and loves light, and desires 
to walk in the light and have fellowship with God. It 
is in his very nature to hate sin and unholiness, as 
much as the " carnal mind" hates him, and so "the 
flesh lusteth against the spirit and the spirit against 
the flesh, and these are contrary the one to the other." 
The one " delights in the law of God," while the other 
is hopelessly and forever lawless. It is thus easy to 
account for those conflicts, with which all true Chris- 
tians are more or less familiar, causing the oft-repeated 
cry, "Who shall deliver me from the body of this 
death ? " or, What is to become of this " old man " ? 

II. Let us now consider the answer to this question. 
Our text plainly says that " the body of sin " is to be 
"destroyed," which means "killed," "extirpated," 
"brought to naught." That such an end was ever de- 
creed, or such a sentence upon "sin in the flesh" 
divinely imposed, has been cause for devout thanks- 
giving to God on behalf of millions besides Paul. And 
to every simple-hearted believer it will ever continue 
to be glad tidings of great joy. 

But the efforts of theologians to substitute the tradi- 
tions of men, for the plain, simple truth of God, seem to 
be endless. That this has been done largely to the 
hurt of true spirituality, and the wounding of Christ's 
little ones, is painfully evident wherever we go. In 
order to escape these errors, let us glance at some of 
their fallacies. (1.) It is claimed that the Greek word 
katargeo, which occurs here in Rom. 6 : 6, does not 



92 OLD CORN. 

mean "destroyed," or "extirpated," as we have seen. 
They say it means " to make of none effect," or, as in 
the new version, "be done away." Now we submit 
that if the " body of sin " is to be " made of none effect " 
or " done away," lie is quite as thoroughly " brought to 
naught " as could be expressed by any other words. 
To be sure we may concede that a mere senseless 
thing, such as a gun, might be " of none effect " if 
merely let alone and unused, but not so with an entity, 
such as our " old man," who can never be " made of 
none effect," nor be " done away " until life is extinct. 
Nothing short of death can be said to " do away " with 
a person. But let us look at the common-sense use of 
this same Greek word in other passages. See 1 Cor. 
6 : 13 : " Meats for the belly, and the belly for meats ; 
but God shall destroy both it and them." It will not 
be disputed that " destroy " here means " destroy." 
Again, 1 Cor. 15 : 26 : " The last enemy that shall be 
destroyed is death." How destroyed? " Made of none 
effect " because no more people die? No ; but because 
all men that have died are raised from the dead. 

Again, 2 Thess. 2:8: "Whom the Lord shall con- 
sume with the spirit of his mouth, and shall destroy 
with the brightness of his coming." The words " con- 
sume " and " destroy " fitly express the divine method 
of " making of none effect," " that wicked that shall be 
revealed," or the man of sin. Surely the efforts to 
weaken the force of katargeo are only pedantic and vain. 

(2.) Again, "the body of sin" is continually con- 
founded, with the physical organism called " the body," 
and this leads to the dangerous error, stoutly main- 
tained by many, that "sin in the flesh " can "only be 



"OUR OLD MAN." 93 

eliminated by physical death." But to locate sin in 
man's natural body, is as unscriptural and erroneous as 
to locate holiness in mere animal life. Our text has not 
the slightest reference to the destruction of the physical 
bodj', but to " the body of sin," or " sin that dwelleth 
in me." Neither does axiy other text in the New Testa- 
ment point to physical death, as connected with our 
deliverance either from sins or sin. The whole theory 
is unwarranted by Scripture, and an utter confusion of 
figurative and literal construction. Instead of being 
"destroyed," the "body" is to be sanctified wholly," 
and "preserved blameless" (1 Thess. 5 : 28.) It is to 
be "presented a living sacrifice, holy, acceptable unto 
God" (Rom. 12: 1). Its members are to be "yielded 
as instruments of righteousness unto God," that " the 
life also of Jesus might be made manifest in our body," 
which "is the temple of the Holy Ghost." Even in its 
lawful and sanctified appetites and desires, it is to be 
"kept under," and controlled by a sanctified will, so 
that we may "glorify God in our bodies." And finally 
" the Lord Jesus Christ shall fashion anew the body of 
our humiliation like unto his glorious body." 

In like manner the term " flesh " is used in Scripture 
in two ways — in both the figurative and the literal. 
It denotes the physical body in such passages as Acts 
2 : 31 : "Neither his flesh did see corruption." Heb. 5: 
7 : " Who in the days of his flesh." Heb. 10 : 20 : 
" That is to say, his flesh," 1 Tim. 3 : 16 : " God was 
manifest in the flesh." But it is figurative also, and 
personifies sin in its root, or principle of evil, just as 
the phrase " old man " does. Look at Rom. 8:8, as 
an example of this : " They that are in the flesh cannot 



94 OLD CORN. 

please God." Gal. 5: 17, 24: "The flesh lusteth 
against the Spirit." " They that are Christ's have 
crucified the flesh." 

(3.) Once more : it is constantly taught that 
" destroyed," dead," cleanse," and all such terms as 
plainly mean to the common mind, an actual purifica- 
tion, have, after all, only a judicial meaning and signifi- 
cance. That the " body of sin may be destroyed " in 
God's sight, and we may know that it is so by faith (?), 
but by experience, and by the facts of consciousness, 
we are always to know that it is not so ! In our 
" standing," we are as holy as Christ, while our actual 
" state " is one of vileness and conscious unholiness, 
because " the flesh is yet in us." And we are told that 
the Christian is " chained to the ' old man,' as a living 
man is to a dead body." We quite agree that this is 
the figure used by Paul as he cries for deliverance, in 
Rom. 7. And suppose we fill up this outline picture 
with the facts of history from which the figure is drawn. 
A Roman prison is made hideous by the peculiar groans 
of captives who have been bound to a dead body, and 
compelled to carry it about until death comes to their 
deliverance. Of such diabolical cruelty one writes 
thus : — 

'"Twas not enough the good, the guiltless bled, 
Still worse, he bound the living to the dead : 
These, limb to limb, and face to face he joined ; 
Oh ! monstx-ous crime of unexampled kind ! 
Till choked with stench the lingering wretches lay 
And in the loathed embraces died away ! " 

It is no wonder that the Apostle speedily relieves the 
agonized feelings of his readers, by immediately pro- 
claiming that Jesus Christ is a conqueror, girded with 



"OUR OLD MAN." 95 

power to snap the chains that bind His spiritual 
child to this hated corpse of " the flesh," and make him 
free at once from " the body of this death " ! Keeping 
in mind the wretchedness of the spiritual condition 
that is portrayed by this revolting picture, is it not 
strange that good men can be found who insist on 
proclaiming "no deliverance till the death of the 
body " ? To represent Jesus Christ as unable to deliver 
such an appealing soul, is to represent Him as no more 
than a man. To represent Him as able, though un- 
willing, is to imply such an absence of pity, love and 
compassion, as to make Him less than humanity. 
Away with a theory that compels such a dilemma of 
dishonor to our blessed Lord, who not only bore our 
sins, but " as an offering for sin condemned sin in the 
flesh " ! Away with the countless absurdities, contra- 
dictions and injurious errors that are always involved 
in every attempt to "limit the Holy One of Israel"! 
Not long since we heard an eminent Christian publicly 

testify that the erroneous teachings of Mr. were 

responsible for the past ten years of distressing conflict 
with the " old man," in his own experience. He had 
been constantly told there was no deliverance, and 
thought it was true, but now he knew for himself, and 
he knew better. Certainly, beloved, if the " new man " 
is to be " put on," the " old man " is to be put off. 
(Col. 3; Eph. 4.) If the one is judicial so is the other. 
If the one is a real, actualized experience, so may the 
other be, praise God ! 

III. A brief glance at the divine method of "de- 
troying the body of sin," cannot fail to emphasize the 



96 OLD CORN. 

reality of its destruction. We are to know (or realize) 
"that our old man is crucified with him." He is to 
suffer a violent death. Crucifixion is not a long drawn 
out process, but an act that is violent, effective and 
ignominious; and to be "crucified with Him," must 
not be construed to mean that judicial trausaction that 
is connected with justification. And yet, intelligent 
expositors and teachers and preachers are to be found, 
who see nothing more in our being " crucified with 
Christ" as believers, in the sixth of Romans, than they 
see in the fifth chapter, where "Christ died for us," as 
sinners. We are told, "Christ, our substitute, died, 
and what is true of our substitute is true of us, and 
God counts it just the same as though we had died." 
Now that will do, in case of penalties incurred, or on 
account of sins past, and strictly applied to "justifica- 
tion of life," and the soldier illustration is good enough. 
"A man is drafted, accepts a substitute who is killed in 
the war, and then he walks about claiming his exemp- 
tion from war forever, in that he is dead, in the person 
of his substitute." It was thus that Christ died for the 
ungodly, and is " the justifier of him which believeth in 
Jesus." This is truly the substitutional, or vicarious 
aspect of the cross, in which Christ is, and must ever be 
alone. In this sense, no man ever was or will be " cru- 
cified with him." Never! He is alone as "the Lamb 
of God," and "it pleased the Lord to bruise him." But 
there is another aspect of our Lord's death in which His 
followers may have a part if they will. " To you it is 
given not only to believe on him, but also to suffer for 
his sake." We are thus invited to know " the fellow- 
ship of his sufferings, being made conformable unto his 



"OUR OLD MAN." 97 

death." He suffered as a martyr at the hands of man, 
because He "bore witness to the truth." We are 
offered the same privilege. " He suffered for us in the 
flesh," and we are to "arm ourselves with the same 
mind." 

In this double view of the cross, we see the one is 
judicial, while the other is actual and experimental. 
Let us now recur to the illustration and carry it forward 
a little. The " substitute " was furnished by the king 
of the country, and at a great cost. The citizen is very 
grateful, of course, and swears undying allegiance and 
love to his sovereign, who is, however, engaged in 
relentless warfare with a powerful enemy. The 
king is himself in the field, at the head of his forces, 
and in the thick of the fight. He is urgently calling 
for volunteers to take their place at his side, and prom- 
ises an immortal reward and a share in the kingdom to 
all who come. Many do come at this call, glad to lose 
their lives for the king's sake, knowing that if they 
suffer and die with him, they shall also reign with him. 
But there are many others who will not enlist. They 
say they will do what they can, but they do not pro- 
pose to die. They say that the king once kindly fur- 
nished a "substitute," who is killed, and that ever 
since that they have been considered dead, and can 
never be taken as soldiers. And, besides that, the 
king has given them a command to " reckon themselves 
dead," and they must hold on to their lives in order to 
keep up this reckoning. Appeals are made like this : 
If your sovereign has graciously interposed through a 
substitute, and saved you from a felon's death, ought 
you not to be thankful to have a life to lay down at the 



98 OLD CORN. 

request of the king, and at the very side of him to 
whom you are indebted for everything? To be sure 
you will not be "taken," — this is not a draft, — it is 
only for " volunteers." But all such reasoning fails to 
move the man, who persists in revolving around the one 
chimera of imputed holiness, and of judicial "standing," 
to the exclusion of actual death to sin. 

Most certainly Paul never forgets Him, who loved 
him and gave Himself for him, in the outward work of 
the cross, while he testifies to that inward crucifixion 
with Christ. (Gal. 2: 20.) And "they that are Christ's 
have crucified the flesh with the affections and lusts." 
Here again "the flesh " is to be "crucified." It is the 
same corporate and vital body of evil principle as the 
"old man," and manifesting in Gal. 5 its grossest form 
of evil. It is indeed the "corrupt tree," whose fruit is 
evil, and whose branches are "adultery, fornication, 
uncleanness," etc., etc. Let us not fail to notice, that 
while these branches are "manifest," or visible, "the 
flesh," which is the root of this evil tree, is deeply 
hidden down in the depths of the moral nature. Jesus 
said it was to be " hewn down and cast into the fire," 
and " now is the axe laid at the root of the tree." We 
once heard an eminent preacher take this for his text, 
but he immediately "laid the axe at the root of the 
tree " in rather a literal fashion, and left it there, while 
he climbed to at least the sixteenth branch, and engaged 
in the work of amputating that limb. This is the usual 
way. It is a more enticing and elevated (?) work to 
begin at the top, and somehow it is popular theology, 
too ; but trees die very slowly when we try to kill them 
from the wrong end, and "our old man " rests securely 



"OUR OLD MAN." 99 

in his fastness, so long as gradualism and suppression 
take the place of " crucifixion " and eradication. 

IV. But little can now be said of the results of this 
crucifixion of self. The first thoughts are negative, 
"Shall not serve sin." The bondage of sin in the 
outward life is broken when we are born again. But 
there is still a "law of sin in my members," which 
cannot be broken until the "body of sin is destroyed." 
Then are we released from that inward proneness to 
serve ourselves, in the ambitions, selfishness and un- 
cleanness of the carnal mind. This is to be "free 
indeed," as distinguished from all spurious or partial 
freedom, "for he that is dead is freed from sin." Some 
say from its guilt, some from its power; but we must 
go deeper still, and find that what is potentially accom- 
plished for us in the death of Christ, may be subjec- 
tively realized in our individual experience. " Freed 
from sin," is far more than the subjugation of an 
enfeebled tyrant. It is his expulsion from the house, 
and freedom from his hated presence. Leprosy is 
everywhere a type of sin, and Naaman was a leper, a 
fine man, and a great general ; but he was a leper. He 
must have kept it under pretty well, and had victory 
over it, we should judge. But could he be "free" 
from it? Could he get entirely rid of the awful disease? 
That was the question. And God's prophet gave the 
prescription. "Go, wash in Jordan seven times." Now 
he had washed many a time in Abana and Pharpar in 
order to be externally clean, and he thought this pre- 
scription only meant the same old thing, so he was mad 
about it. But the Jordan meant death, and "seven 



100 OLD CORN. 

times" symbolized the completeness of it. So that in 
the type, when Naaman went into the Jordan, he went 
to die to his leprosy, and not to cleanse it. And 
when he was dead (according to the type), he was 
" free " from leprosy. The thing was gone, entirely 
gone. His blood was " free " from it, and his system 
was "free" from it, and his "flesh" was as fresh and 
roseate "as the flesh of a little child." One other 
point, — Naaman's going into death was not performed 
by a substitute. It was not a judicial affair. He went 
himself, and this part of it was just as experimental as 
the new life that came to his body. Now this story is 
simple enough for any one to understand, but it is no 
more simple and practical than the death to self and 
freedom from sin, of which it is a type, and which is 
proclaimed in our text. Then after death, comes the 
life " abundantly," of which Jesus speaks. Hidden life, 
resurrection life, life with Him, "life hid with Christ 
in God." A life to which the " crucifixion " and de- 
struction spoken of in the text is indeed the blessed 
prelude. And in parting, let us covenant to "yield 
ourselves unto God, as those that are alive from the 
dead," having our " fruit unto holiness and the end 
everlasting life." 



CHAPTER X. 



CRUCIFIED WITH CHRIST. 



" I am crucified with Christ: nevertheless I live; yet not I, but 
Christ liveth in me." — Gat.. 2: 20. 

THE Apostle Paul here clinches doctrine with his own 
experience. His ministry was largely to testify 
the gospel of the grace of God. Neither in his theology 
nor experience, was there any place for the palace car 
religion of the present day, with room for the world, 
the flesh and the devil. He speaks as a representative 
Christian. That is as every true believer ought to be 
able to speak. Condemnation gone, and indwelling 
sin destroyed, the grace of God is not " frustrated." 

The doctrine of the cross unites the external with 
the internal work. Some despise the vicarious aspect 
of Christ's death, while others unduly trust in it, and 
overlook their need of an internal death to sin. But 
the one is the true complement of the other. 

By many the cross has been reduced to a mere acci- 
dent in Christ's mission here on earth, while in fact it 
is the great event which gives significance to His life. 
Christianity crystalizes around the death of Christ, 
and not His previous life. 



102 OLD CORN. 

Paul, and every other consecrated saint of God, 
glories in the cross as the Alpha and Omega of 
human hope and destiny. In the sacrificial offering of 
Jesus, there can be no other participant. He trod the 
wine press alone ! The curse of the law was fulfilled 
upon Him. And the man that confesses his guilt, with 
faith in Jesus Christ as his substitute, has the " curse " 
of the law fulfilled on himself, in the person of that 
substitute. 

Judicially, as well as spiritually dead, faith brings 
judicial life or justification, and to all such, there comes 
the regenerating and life-creating power of the Holy 
Spirit. Thus the birth of the Spirit is an actual life 
imparted to the believer, which is far different from a 
judicial one. A man may be acquitted of murder, and 
yet be dying of cancer. He needs life in both ways, and 
so the believer in Jesns receives it, not only judicially, 
but experimentally. Now this is all implied in justifi- 
cation of life, but we should miss the point of this text 
entirely if we do not see that it means much more than 
this, when Paul says, " I am crucified with Christ ! " 

(I.) First, then, what does it mean to be crucified 
with Christ? It must mean more than we have yet 
considered. Crucified with Christ is wholly different 
from His being crucified for us. This latter did take 
place about eighteen hundred and sixty years ago, and 
was entirely representative, whereas the former is a per- 
sonal and present experience, inwrought by the Holy 
Ghost, solely upon our compliance with divine condi- 
tions. The common-sense meaning of being crucified, 
is to die. There is a life to be lost, the life of the 
flesh, or the carnal mind, the "old man," or a body oi 



CRUCIFIED WITH CHRIST. 



103 



sin that is to be destroyed. This indwelling foe to God 
must die, and we are to crucify these vile affections and 
lusts, and deliver them over to death — an actual death 
— until they perish from within us. There will be a 
sharp conflict, and a shrinking from the pain and suf- 
fering of the crucifixion, for such a death is a deep 
reality. There is an involuntary resistance that often 
overcomes the most resolute intention of the mind. 
You may recall that sore and aching tooth that robbed 
you of rest, and gave you days and nights of wretched- 
ness and pain. At length your mind was fully made up 
that it should come out. This was your deliberate 
determination. You grew stronger in your purpose, and 
finally seated yourself in the chair of the dentist; but 
when the crisis came, there arose such an unexpected 
shrinking, such a dread of suffering, such an uncon- 
querable aversion to the instrument of torture, that 
you utterly failed in your purpose, and in spite of your 
will and your judgment, and your full intention, you 
carried back to your home the offending member. You 
were miserable because of the miscarriage of all your 
plans, and the conviction that the thing attempted 
must yet be done. 

Now this is the portrait of some hearer, no doubt, in 
a spiritual sense ; and if so, you are a fit subject for the 
"judicial scientist." Let us see how he would treat 
your case. "Did you not dedicate this tooth to ex- 
traction ? " " Did you not fully give it over to con- 
demnation ? " " Certainly I did." " Well, now, all you 
have to do, is to treat it just the same as though 
it were out." "If it aches, don't regard it at all." 
" Keep reckoning that it is out and gone." " You see 



104 OLD CORN. 

that if it really was out, you could no longer ' reckon ' 
anything about it."' " Maintain your position, that all 
your suffering from this tooth is wholly a thing of the 
past." " Keep it constantly condemned to extraction, 
never once consenting that it shall remain in your 
mouth or it will be sure to assert itself and make you 
feel miserable enough." "Mark well that we do not 
saj r that it does not ache, and inflame the flesh, for it 
does; but if you will only maintain your position of 
utter indifference to it, it cannot have dominion over 
you." " For your further encouragement, we may say 
that the time will come when it will indeed ache no 
more forever." " With your last breath its power to 
plague you will forever cease, but not till then." "But 
you should die to it, deny its right to ache, and ignore 
all of its efforts to give you pain, and you will not be 
responsible for the trouble it causes you." 

Does this caricature seem too highly drawn ? I think 
it is fair. We are told by some of our brethren who 
deny any real practical death of self-life and sin, that 
" we are simply to believe that we are dead unto sin, and 
that God reckons our substitute's death as our death in 
this respect, just the same as in reference to our sins ! " 
" That though sin, that dwelleth in us, is as present as 
ever it was, and as bad as ever, and hopelessly 
incurable, and our deadliest enemy," yet our only 
course is always to distrust it, and never indulge it, 
knowing that God has utterly condemned it, at the 
cross. Take sides with God against it, but know that 
" we shall never be delivered from its actual presence, 
and that the sooner we give up the struggle against it 
the better for us ! What a palpable absurdity to suppose 






CRUCIFIED WITH CHRIST. 105 

that indwelling sin will not overcome and lead us 
into captivity, unless it is resisted in the name of the 
Lord, and a "struggle" against it is simply inevitable 
so long as it continues to exist in the true child of God. 
Lusts of the flesh, and sensual appetites may thus be 
weakened and increasingly controlled by being " dis- 
trusted," " not suffered to have dominion," but the 
" old man " will not be ignored any more than our bad 
tooth, and " struggle " is inevitable, since while he 
lives he will contest every inch of ground. It is sadly 
interesting to note that while these dear brethren are 
attempting to present the higher truths of sanctifica- 
tion, and explain the deeper texts in Scripture, that 
they only succeed in describing the true and indispen- 
sible results of justification ! 

They say that "crucifixion means death," and it 
means " being made conformable unto Christ's death," 
and "is indispensable to our sanctification." Yet in 
the same breath they declare that " sin is not 
dead ; sin lives and works still in the flesh, but we our- 
selves are dead to sin, and so sin cannot for a single 
moment, without our consent, have dominion over us. 
If we sin it is because we allow it to reign, and submit 
ourselves to obey it." Why, of course, and these are 
the simplest truisms to the justified believer. But 
when they are put forth as explanatory of entire 
sanctification, they almost seem like " much ado about 
nothing," and expose the very vaguest thoughts as to 
what " crucifixion " really is. They say, " We are 
planted together in the likeness of his death." But 
Christ really died ; it was not a make believe death. 
There was no lingering life to respond to the thrust of 



106 OLD CORN. 

the soldier's spear. But when " our old man" is cruci- 
fied, he is not to die. Is he only to he " kept nailed to 
the cross "? " Kept in the place of crucifixion," " and 
not suffered to come down from the cross"? Now 
surely this is a remarkable unlikeness to the death of 
Christ. The traitor that has been really executed, 
needs no longer to be kept by a guard. 

Such are some of the ingenious invasions of the 
truth, by many of our grandest preachers and writers 
on spiritual themes. They seem afraid of the real 
truth, and shrink from the pain and offense of the true 
cross. The responsibility of attempting to guide others 
is very great, while that of misleading them is much 
greater. And my present endeavor is to discover the 
sense in which the Holy Spirit uses this word " cruci- 
fied " in our text. We shall further dwell on the 
fallacies that abound only at sufficient length to point 
out the one other that seems to make all others plausi- 
ble. This is it. That as Christ's death is reckoned as 
our death for sins, under the curse of the law, just so 
Sis death is reckoned as our death unto sin indwelling. 
This is wholly unscriptural, as well as unreasonable. 
Christ died for sins, and " bore our sins in his own body 
on the tree," and the punishment or penalty due the 
guilty was transferred to the innocent, and " by his 
stripes we are healed." The curse of the law was ful- 
filled on Him, " through the law." Believers are thus 
truly delivered from guilt and sins, vicariously. But 
we cannot be delivered from inbred sin, vicariously, or 
by a substitute, for several reasons. 

Sin, or " our old man," describes a personality, or a 
character which is not transferable to Jesus Christ. 



CRUCIFIED WITH CHRIST. 107 

Our sins, or acts of rebellion may be imputed to Him, 
but not so with our fallen nature. 

It is clear that " sin in the flesh," "or inbred sin," was 
so dealt with in the atonement that all penalty (except 
physical death), on account of the mere fact of its con- 
tinued existence, was absolutely and unconditionally 
removed from the whole human race. So that, though 
every child of Adam has been born under the disabili- 
ties of a fallen nature, not one has ever been lost on 
that account alone. The line of responsibility, as God 
sees that line, must be crossed, and then guilt is in- 
curred by any willful act of transgression. Now repent- 
ance and faith in the blood of the cross, is God's 
immediate provision for the remission of sins. But the 
sanctifying work of the Holy Spirit has been procured 
for every believer, as the immediate agent to accomplish 
the destruction of sin, as pollution. The first, is the 
object of faith for the justification of the sinner. The 
second, is the prime object of faith for the sanctification 
of the believer. Thus " inbred sin " is not a thing that 
can be repented of or forgiven, as is the case with sins 
committed; and Christ's death cannot be reckoned as 
our death, except in the case of His suffering for our 
guilt, " the just for the unjust." 

What, then, does Paul mean by saying, " I am cruci- 
fied with Christ?" He did not stop with being sat- 
isfied that Christ was crucified for him ; but has come 
into such complete fellowship with Christ's death on 
the cross, that just what happened to Christ has actually 
happened to him. Christ died " through the law," 
when its curse fell upon Him, and He also died " to the 

— 



108 OLD CORN. 

and in His resurrection, entered upon another kind of 
a life, well called " living unto God." So Paul was 
" dead to the law," when the life of the old ego was 
lost, and in his resurrection life, another personality, 
Christ, was unhindered from living in .him, enabling 
him to "live unto God." There was a perfect conjunc- 
tion of his spirit with the Holy Spirit ; so that the life 
he now lived " in the flesh," or his physical corpore- 
ality, is entirely reconciled with the life of Christ in 
him; and he now lives "in the faith of the Son of 
God." In the " likeness of his resurrection " he could 
actually walk in " newness of life." 

II. " How is this crucifixion effected?" may be briefly 
answered. 

This is the work of the Holy Ghost. There is the 
human side of consecration, the solemn surrender of 
the old life of the flesh to the death of the cross ; but 
to kill, to make truly "dead to sin" is God's part, and 
wrought upon an internal cross. This is the true sac- 
rifice of self, in which there is both pain and bliss. The 
agonies of dying are infinitely surpassed by the joys of 
being dead and living unto God. The crucifixion is 
but the prelude to the " life hid with Christ in God." 
And just as the barren fig tree was blasted and with- 
ered away at the word of Jesus, so does the old man of 
sin die, when the consuming fire of God reaches him 
in " the baptism with the Holy Ghost and with fire." 

III. What of results ? First of all, " he that is dead 
is freed from sin." But death to sin is not the annihi- 
lation or extermination of any God-given powers, affec- 



CRUCIFIED WITH CHRIST. 109 

tions, desires or propensities ; it only eliminates the 
poison of sin that permeates them. Jesus Christ came 
to meet humanity in order to save and sanctify, not 
to destroy it. To be dead to sin is a state of holiness, 
and the precise opposite of being dead in sin, which is 
a state of sinfulness. Dead to sin is to be as indifferent 
to all really sinful attractions and propositions, as we 
consciously are to some of them. Every Christian can 
mention some sinful suggestions that are abhorrent to 
him. If dead to sin all other such suggestions will be just 
as powerless to move him towards compliance. Cruci- 
fixion, then, is God's plan of reconstructing true man- 
hood, and not destroying it. 

(1.) It means a proper subjection and control of all 
bodily organs and powers. No indulgence in meat or 
drink to injure the body ; no overwork for the sake of 
gain ; no tongue for impurity ; no eye for unclean- 
ness ; no ear for slander or vain conversation ; no 
hand for idleness. All organs of the body are for God, 
and its adornment is for His eye. 

Then there is the proper restraint of the higher part 
of the physical man. Lawful desires, propensities and 
appetites are to be restrained, while every " vile " or 
"inordinate affection" has been crucified with the 
" flesh." " I keep my body under." 

(2.) In the ethical realm of our being there will be 
the regulation and adjustment of the affections, so that 
love will be perfect and holy. The thoughts brought 
into captivity to the obedience of Christ. Righteous 
indignation or "anger" must be without resentment, 
and without "sin." Temptations to pride, envy, jeal- 
ousy, and whatever jeopardizes communion with the 



110 OLD CORN. 

Holy Ghost, are resolutely trampled under our feet. 
The will is harmonized with the will of God, under the 
holy influence of divine love, and operated upon by 
motives born of God. As in the notes of music there 
is a marvelous blending of sounds, so there is unison 
in the moral nature when different states of feeling and 
conflicting emotions are reconciled and governed by the 
blessed Holy Comforter. The wretched life of self- 
seeking and self-indulgence is superseded by one of 
holy activities and self-renunciation, and the joyful 
consciousness of full redemption through Him who has 
loved us and washed us in His own blood, makes the 
love of men's " praise " a tiling of the past. 

Do these seem to be difficult lessons? They are, 
indeed, unless our alliance with that inward foe called 
" sin " is broken, and he goes down under the power 
of the omnipotent Spirit of God. Then, such trans- 
formations of soul and life are little more marvelous 
than the miraculous beauty of our Lord's work all 
about us in the material realm. Oh, beloved, have you 
passed this way? Are you crucified with Christ? 
Would you know the blessedness of this living death ? 
It is so different from a dying life that will not die. 
When death is real and complete, so is the life. While 
the death is perpetuated, the life also of Jesus is made 
manifest in our mortal flesh. It is not by might nor 
by the power of man, but the Holy Ghost is the power, 
and the person to be waited for. Not idly, nor on 
general principles, but earnestly, specifically and in 
faith. Away with your doubts, your halting and re- 
luctance to act at once in the most solemn surrender of 
your life ; and in simple, earnest, present faith, take 



CRUCIFIED WITH CHRIST. Ill 

God at His word, and receive the Holy Ghost. May 
He graciously make this His own message to thee, dear 
brother, to thee, my dear sister, and quicken thy faith 
in the simplicity and certainty of His precious prom- 
ises and His eternal truth. And this for His name's 
sake. Amen. 



CHAPTER XI. 



THE WORLD CRUCIFIED. 



" But God forbid that I should glory, save in the cross of our 
Lord Jesus Christ, by whom the world is crucified unto me, and I 
unto the world." — Gal. 6: 14. 

THIS is the closing passage of the largest epistle ever 
written with Paul's "own hand." Paul had re- 
ceived notice of doctrinal errors introduced by false 
teachers, and the spiritual condition of the Galatian 
churches aroused the greatest anxiety in his mind. He 
is bold to claim his own apostolic authority, and to 
combat and expose the " leaven " of false doctrine. 
This epistle has been called the Magna Charta of the 
freedom of a Christian. It is tender in its spirit, severe 
in its logic, and overwhelming in its argument. It was 
an armory, from whence Luther and the Reformers drew 
their keenest weapons in their battle for liberty, and 
justification by faith. It is a standing refutation of the 
foolish and wicked claim that early Christianity was 
little more than a modified Judaism. 

The Galatians had begun their Christian life, and 
received the Spirit's witness to their adoption through 
faith. They were now so foolish as to think of being 
" made perfect," or sanctified wholly by works, or by 



THE WORLD CRUCIFIED. 113 

the "flesh." But this was so great an error and so wide 
of the truth that, instead of reaching " perfection," they 
must inevitably lose their present standing, since the 
spirit who is received by faith can only be retained by 
faith, and is necessarily lost when there is a return to 
any legal ground whatever. So it is plain that the 
greatest enemies of religion were those who " desired to 
make a fair show in the flesh," that they " might glory 
in the flesh." Now Paul embodies the most complete 
antithesis of this awful delusion, when he solemnly calls 
upon God to "forbid that he should glory save in the 
cross of our Lord Jesus Christ." 

I. This is the most solemn protestation against glo- 
rying in anything else. 

It is natural and almost universal for men to "glory" 
in something. That something, upon which they de- 
pend for their happiness, or honor, or indulgence, or 
protection. Men are prone to glory in wisdom, either 
of their own or that of other men, forgetting that 
" God hath made foolish the wisdom of this world." 
The wisest of men have been befooled and blindly led 
to their own destruction. " Let not the wise man glory 
in his wisdom, neither let the mighty man glory in his 
might." Regardless of this, look at the homage paid to 
the prodigies of strength, of sheer brute force that are 
on exhibition all over the world to-day ! But the 
strength of Goliah is more than matched by the sling of 
the stripling David. Others glory in riches, only to see 
them " make themselves wings and fly away." There 
are others " whose glory is in their shame, who mind 
earthly things," and whose end is destruction. 



114 OLD VORN. 

But the apostle Paul might have "gloried" in man}' 
tilings of a character infinitely higher than anything in 
this forbidden list. There were his own unexampled 
labors and sufferings, his journeyings and persecutions, 
his self-denials and successes, all for Christ. Or, better 
still, Christ's own immaculate life and ministry, His 
benevolence and miracles, His humiliation, and love, 
and wisdom, and power, and riches in grace ! Sublime 
and holy themes for contemplation or ministry as these 
may be, Paul sees in the ineffable glory of the cross that 
which is the fountain of all blessings, and supremely 
worthy to be gloried in. He will not only refuse to 
glory in any other thing, but he will glory in it. 

II. Let us now see what is implied by " the cross," 
as here used by Paul. Literally, the "cross" simply 
means the instrument used for the capital punishment 
of criminals, that in itself was designed to add degrada- 
tion to their sufferings. It was a gibbet of the most 
ignominious character. But it signifies truth of the 
most glorious character. It means the doctrine of atone- 
ment for sin made by oar Lord Jesus Christ by His 
death upon it. It is little wonder that much confusion 
has arisen from the constant use of the same word with 
such widely different meanings ! 

On the one hand, infidels, Jews and scoffers have 
sought to degrade the doctrine of vicarious atonement 
to a level with this disgraceful instrument of torture. 
On the other hand, a pseudo-Christianity has sought to 
dignify and elevate the material gibbet into an identity 
with the spiritual truth. The "cross" is used as an 
adornment both in dress and architecture. It is wrought 



THE WORLD CRUCIFIED. 115 

into the most elegant and expensive jewelry that hangs 
upon the neck of fashion. Gold and pearls and dia- 
monds are deftly used in its construction until it blazes 
with attractions for the most thoughtless and profane. 
The " cross " thus robbed of its " offense " is nothing 
but a thing of beauty, which " Jews may kiss and infi- 
dels adore." It loses its character, and represents 
neither literal nor metaphorical truth. True Christian- 
ity must clearly distinguish between the two. The 
literal cross is indeed the "accursed tree," and must 
ever remain the vile and cruel gibbet that it was ; a 
true expression of the malignant hate and scorn of men 
and devils for the Son of God. The more clearly the 
shame and ignominy of the " cross " is seen, the more 
will the grand and glorious character of the doctrine of 
the cross appear, until, like Paul, we are brought to 
glory in it, and to " glory " in nothing else. 

Paul's doctrine of " the cross " is Christ dying for us, 
or as our substitute. " Bearing our sins in His own 
body on the tree." " Christ died for sins." He bore 
the penalty due us. " It pleased the Lord to bruise 
him," and "the Lord hath laid on him the iniquity of us 
all." And it is equally true that Christ " offered him- 
self without spot to God," and " hath given himself for 
us an offering to God." In thus dying for sins, Christ 
satisfies every judicial claim of the divine government, 
and makes it possible for God to continue to be just, 
and yet justify and acquit the vilest rebel that will 
truly repent and believe on Jesus Christ. Redemp- 
tion through the blood of the cross and the necessity 
of the new birth is the grand canon of Christianity. 
The true doctrine of the " cross," blends the external 



116 OLD CORN. 

work of Christ with the internal work of the Holy 
Ghost. 

Made partakers of Adam's fallen nature and death 
through our natural birth, we can only become partak- 
ers of the divine nature through a supernatural birth. 
And this means justification, regeneration, adoption, 
and "peace through the blood of His cross." This is 
the doctrine, at which many are sneering in this age of 
culture, and inventing various ways in which they 
think it reasonable (?) for God to accept a sinner, 
though he turns his back on the blessed truth of divine 
revelation. Nevertheless, u the cross will ever remain 
the hinge between the two eternities ! " 

III. But in the passage now before us, the apostle is 
speaking specifically of the crucified Christian, rather 
than of the crucified Christ. Christ died for sins, and 
He died unto sin, and this expresses the double aspect 
of "the cross." 

It is by virtue of this one only complete and all- 
sufficient sacrifice that all blessings pertaining to our 
salvation are received. But there is a second sense in 
which the word crucifixion is used. It is a judicial 
sense, and every one that is justified by faith in His 
blood can truly say (in that sense), " I have been cru- 
cified with Christ, i.e., in His death the penalty of my 
sins was fully paid, and there is now no condemna- 
tion." 

Then there is yet another sense in which crucifixion 
is used, as a personal and experimental reality, signify- 
ing a death indeed unto sin, unto the old man, or the 
carnal mind, which is much more than his subjugation 



THK WORLD CRUCIFIED. 117 

or condemnation. It is of this the Apostle has testified 
in chapter 2: 20, and in our text he emphasizes the 
glorious results. Paul had found the secret of fellow- 
ship in the crucifixion of Christ when he took up his 
cross to follow Him. To him, "taking up his cross," 
did not merely mean the trials and perplexities of life, 
but it meant, going forth to the place of execution. It 
meant to "make dead therefore your members which 
are upon the earth." To die unto sin, since Christ had 
died unto sin. It meant such an intelligent and volun- 
tary renunciation of the life of the flesh, as resulted in 
being freed from its hated presence. But it is only 
through the Spirit "that the deeds of the body," the 
" vile affections " are crucified or mortified, i.e., made 
dead. Ours is the reckoning of ourselves dead indeed 
unto sin, while it is the work of the blessed Holy Ghost 
to make it a deep reality. And "if we are planted 
together in the likeness of his death, we shall be also in 
the likeness of his resurrection." But it is this internal 
death to sin and self-life, that snaps the ties that bind 
us to the world. The crucifixion of self, then, includes 
being crucified unto the world, and the world unto us. 

IV. But we may in the last place consider briefly 
the particular sense in which these words are used. 
" The world," is a term that designates the various 
earthly objects that are present and sensible to us, 
whether they are the persons or things, objects or 
events, by which the individual is surrounded. One 
man's " world " may be very different from another 
man's "world," but in the New Testament "the world" 
is always regarded as a malignant foe to the Church of 



118 OLD CORN. 

Christ, and powerful to exert an influence directly- 
opposed to all spirituality. It hates Christ, but loves 
its own, and so the friendship of the world is enmity 
with God. These things are personified by the apostle, 
and such are some of the characteristics of the person- 
age that is " crucified " to Paul. Once a fascinating 
and terrible tempter to ambition, pride, selfishness and 
idolatry, " the world " has come to be seen in its true 
light, as under the curse of God and executed as a felon 
on the cross. It is the real Barrabas ; robber, murderer, 
liar, who deserved all that Jesus suffered, when He 
loved it, and gave himself for it. This " world," with 
its honors, emplo} T ments, enjoyments and entangle- 
ments, has utterly lost its attractive power for Paul. 
Once his friend, but on exposure of its real character, 
justly condemned and executed on the felon's tree, it 
has henceforth lost all significance, and every bond of 
fellowship has been dissolved.* It is henceforth to him 
a "crucified," a dead and powerless thing that has 
neither charms nor voice to awaken any response in his 
soul. Not that Paul taught that the Christian is to go 
out of the world, — far from it. "In the world, but not 
of it," is the simple truth. To be " not conformed to 
the world," does not mean a vow of voluntary poverty 
or idleness or improvidence, or an affectation of external 
dissimilarity. As men, we may have many things in 
common with other men, who may be as industrious, 
temperate and honest as need be, and whenever they 
coincide with Christ, for us not to coincide with them, 
is only a sickly affectation of singularity. Even a dog 
does not cease to follow his master because some 
stranger has joined him in his walk. For a distance 



THE WORLD CRUCIFIED. 119 

the dog may follow both of them, but when the 
stranger takes another road he still follows his master. 
There is indeed a spiritual sense in which the most 
truly separated Christian must become all things to all 
men that he may save some. This is the very work 
for which this life that is hid with Christ in God pre- 
pares us. 

V. "And I unto the world." We have seen how 
that Paul's own crucifixion or self-death (Gal. 2: 20), 
and the crucifixion of the world unto him, had come 
about as the result of the fellowship of his faith, with 
"the cross of our Lord Jesus Christ," whereby grace 
was given for such triumphant renunciation. But 
Paul's deep experience naturally led to a mode of 
acting, thinking and speaking that made him an object 
of dislike and contempt to " the world." If Paul de- 
nounces the "world's" righteousness, maxims and 
work, seeking boldly to overthrow its power in the 
hearts and lives of men, "the world" in return will 
anathematize Paul, his doctrine, and his work, and 
crucify him. If he accounts that the " world " is ac- 
cursed, the " world " accounts that he is accursed. 
They mutually condemn one another. If he will have 
no fellowship with the " world," it will have no fellow- 
ship with him. If the "world" has no more attractions 
for Paul, it will have nothing more to do with him, 
but dedicate him to death, and regard him as a " cruci- 
fied " felon, until it is literally accomplished at Rome. 
There is an open declaration of war, and the " world " 
hates and persecutes, but Paul "glories in the cross," 
in spite of all these consequences. Weak men and 



120 OLD CORN. 

compromising teachers will turn away, "lest they 
should suffer persecution for the cross of Christ," but 
Paul "glories in tribulations," and rejoices in his 
fellowship of suffering with Jesus, knowing that " the 
sufferings of this present time are not worthy to be 
compared with the glory which shall be revealed in 
us." 

Many see the cross as historic truth, and try to accept 
for themselves its saving efficacy, but think to supple- 
ment it by works or penance, and so fail. Others trust 
in the cross for justification from sins that are past and 
salvation from hell, but they cannot "glory" in it, 
while they deprecate the thought of knowing an experi- 
mental crucifixion with Christ, an internal death that 
is truly " in the likeness of his death." And until our 
fellowship with Christ is at least such as to enable us 
to believe that this is both possible and practicable, we 
can never truly comprehend the double crucifixion 
experienced in our text. But to "glory in the cross," 
keeps us concentrated in loving devotion to Jesus, and 
those for whom He has died. It is a living death to the 
spirit of the world, and to be " seated in heavenly 
places in Christ Jesus," while at the same time we 
" light the good fight and keep the faith, looking for 
his appearing." 

It is the " cross " that is the basis of our relation to 
Christ, of our peace with God, of our purity, and of 
our power to glorify Him in any way. It is also the 
basis of our relation to the world, its friendships, its 
spirit and its scorn. We are dead to all of these, cru- 
cified to the world through the power of " the cross of 
our Lord Jesus Christ." 



THE WORLD CRUCIFIED. 121 

Well might the apostle " glory in the cross " as a 
matchless exhibition of the divine attributes of justice 
and mercy, truth and grace, meeting together. It lias 
confounded devils, astonished angels, and been foolish- 
ness to worldly wise men. We should "glory in the 
cross " because of its power to lift the fallen, save the 
lost, purify the polluted, and transform the lives and 
homes and nations of the earth. Because of its marvel- 
ous manifestation of God's love for man, of Christ's 
divinity, and of the Spirit's fellowship in man's redemp- 
tion. Oh, beloved! that more of us who have accepted 
pardon through His blood, might be enabled through 
grace, to " glory in the cross of our Lord Jesus Christ, 
by which the world is crucified unto me, and I unto the 
world." Amen. 



CHAPTER XII. 



STEPS IN THE EXPERIENCE OP THE APOSTLES. 

" For therein is the righteousness of God revealed from faith to 
faith."— Rom. 1: 17. 

THE apostles, with invariable unanimity throughout 
their writings and testimonies, present the subject 
of spiritual life, not only as progressive in its character, 
but as progressing by separate and distinct stages. 
These stages marked upon the human side by distinct 
acts of faith, and upon the divine side by the bestowal 
of distinctive benefits of the atonement; these result- 
ing in distinctly marked Christian experiences as indi- 
cated by Paul's references to "babes" and "perfect 
men," and by John's classification of " children," "young- 
men" and "fathers." 

None need an argument to establish this point, nor 
further citation of Scriptural texts to show that the 
apostles urged progress, nor that they taught progres- 
sion in distinctive steps. But many seem unable to 
mark these steps in the experiences of the apostles 
themselves. At least, particularly witli respect to the 
two great epochs in spiritual life so clearly and con- 



STEPS IN THE EXPERIENCE OE THE APOSTLES. 123 

stantly held before our attention, as the birth of the 
Spirit and the baptism with the Spirit. 

Why this obscurity, we cannot tell, unless it be due 
either to the dullness of spiritual perception in those 
whose eyes have not yet received the second touch, or 
to the errors and misconceptions which prevail in our 
times in the general teaching upon spiritual topics. 
Certain it must be that the apostles had taken some 
steps in spiritual experience before the day of Pente- 
cost. Certain again it must be that they took some 
other step on that memorable day which was different 
from any ever taken before, and which advanced them 
into a realm quite distinctive in itself. 

Let us, then, examine " whereunto they had attained" 
before the day of Pentecost, and whereunto they were 
advanced at the day of Pentecost. Or, to adopt the 
familiar language of the inquiry : (1) " When were the 
apostles converted?" and (2) "Did the apostles ever 
receive the second blessing? " 

(1.) It is necessary, first of all, to settle, if we can, 
upon the time when the apostles were " converted." A 
claim that they were " sanctified wholly " before Pente- 
cost could not possibly be sustained, and is, perhaps, 
made by no one. But to deny that they were " con- 
verted" previous to that time involves the most palpa- 
ble and serious contradictions, and is totally inadmissi- 
ble. We think, then, that to draw the line between 
their partial and their entire sanctification, between 
the birth of the Spirit and their "baptism with the 
Spirit, at Pentecost, is to be true to the facts in their 
case as made plain in the Scriptures, and also to sound 
doctrine and the experience of God's people in all ages. 



124 OLD cony. 

"But if the disciples were 'converted' before Pentecost, 
and really justified by faith, they must have heard the 
gospel and received it." This they certainly had the 
opportunity of doing through John the Baptist. It is 
distinctly declared in Mark 1 that "the beginning of 
the gospel of Jesus Christ" was when " John did baptize 
in the wilderness, and preach the baptism of repentance 
unto the remission of sins." That was exactly John's 
commission — "to give knowledge of salvation unto his 
people by the remission of their sins." And this is 
accompanied by the new birth, the birth of the Spirit, 
or regeneration, which "prepares the way of the Lord." 
Or it is that state which is necessarily precedent to the 
" baptism with the Holy Ghost," by the Lord Jesus. 

Jesus cometh " after me," said John, and His work is 
after John's work. His baptism with the Spirit "after" 
John's with water; the one having reference to repent- 
ance and remission of sins, the other to "purge " away 
sin or to sanctify. Justification by faith could not be 
more explicitly taught than it was by John to his disci- 
ples in such passages as John 3 : 36, for example : " He 
that believeth on the Son hath everlasting life : and he 
that believeth not the Son shall not see life: but the 
wrath of God abideth on him." Some of John's disci- 
ples left him and "followed Jesus" the moment they 
first " heard Him speak," and "abode with him that 
day." 

They then went to find their brethren, and brought 
them to Jesus, who welcomed them as His followers, and 
commissioned them to " go, preach, saying, the kingdom 
of heaven is at hand. Heal the sick, cleanse the lepers, 
raise the dead, cast out devils : freely ye have received, 



STEPS IN THE EXPERIENCE OB' THE APOSTLES. 125 

freely give." "Received" what? Manifestly the gos- 
pel of their salvation ! " And whosoever shall not re- 
ceive you, nor hear your words," etc., "it shall be more 
tolerable for the land of Sodom," etc., " than for that 
city." "Behold, I send you forth as sheep in the midst 
of wolves." Could they be Christ's " sheep " and yet 
" unconverted " ? " And ye shall be brought before 
governors and kings for my sake." " The disciple is 
not above his master, nor the servant above his lord." 
" The very hairs of your head are all numbered." " He 
that receiveth you receiveth me." Is it conceivable that 
such a complete identification with the Lord Jesus could 
be affirmed of the unconverted Jew? That Jesus was 
thus sending forth men to preach tiie kingdom of God 
who were yet "sitting in darkness and in the shadow of 
death " ? 

Can any reasonable man continue to believe it possi- 
ble that Jesus could be thus giving men " power and 
authority over devils," who were not themselves deliv- 
ered? Were "lost sheep" sent to hunt lost sheep, the 
sick to heal the sick, the blind to lead the blind? Such 
a thought is preposterous, and contradicted by the most 
explicit testimony of our Lord Himself. "Rejoice," 
said He, "because your names are written in heaven." 
" Unto you it is given to know the mysteries of the 
kingdom of God." " Ye are they which have continued 
with me in my temptations. And I appoint unto you 
a kiugdom." "Thou gavest them me," "they have 
kept thy word," " they have received," "have known," 
"have believed," "for they are thine," "and I am glori- 
fied in them." "I pray not for the world, but for them 
which thou hast given me." "And the world hath 






126 OLD CORN. 

hated them because they are not of the world, even as I 
am not of the world." 

Now if language could possibly make a distinction 
between the " world [that] hath not known thee," and 
"these [that] have known thee," and that "thou hast 
loved as thou hast loved me," then surely these repeated 
utterances of the Lord Jesus have made that distinction 
unmistakably clear. Then on the human side, the con- 
secration of these disciples to the work of the Lord 
Jesus is remarkably evinced, as they " left their nets " 
and "their father," and their "ship," — in fact their all, — 
"immediately" at the call of Jesus, to "follow" Him, 
and become "fishers of men." They "rejected the tra- 
ditions of the elders," and went through the towns 
preaching the gospel, and healing everywhere." They 
went in faith, " taking nothing for their journey, neither 
staves nor scrip, neither bread, neither money," and 
" even the devils were subject unto them." 

Surely the testimony of such fruits of loyalty to 
Jesus, ought to silence and rebuke every one that ques- 
tions the regeneration of these men. But it is objected, 
" The disciples could not have been converted before 
Pentecost, because the Spirit was not yet given, because 
Jesus was not yet glorified ! " This is to confound 
tilings that differ. Certainly "the Holy Ghost was not 
yet given."' in His fullness as " the Comforter," as the 
"Spirit of truth," as the ascension "gift" of the Lord 
Jesus to such as already "obey him" (Acts 5: 32). 
True "the Holy Ghost was not yet given," as the 
"executive of the Godhead " and the successor of the 
Lord Jesus in becoming the head of the dispensation 
of the Spirit. It is only in such a sense that we can 



STEPS IN THE EXPERIENCE OF THE APOSTLES. 127 

understand these words, and that the peculiar effusion 
of the Spirit that was " the promise of the Father," is 
here expressly set forth as yet a matter oi promise! 

But it is equally clear and demonstrable that in a 
wider sense the Spirit was given, and had been in the 
world, and in the Old Testament church from the 
beginning. " He moved upon the face of the waters." 
He inspired the Old Testament prophets, and writers 
and. saints. Many of them are said to have been filled 
with the Holy Ghost. John the Baptist was thus 
"filled," the Lord Jesus was thus "anointed," the dis- 
ciples knew Him, and Jesus testified " He clwelleth with 
you," and " it is not ye that speak, but the Spirit of 
your Father which speaketh in you." Thus it was that 
through the word preached by John, and Jesus, and 
the disciples, the Spirit wrought conviction and repent- 
ance in the heart of many of their hearers, and such of 
them as "confessed their sins, and "received" Jesus, 
were forgiven, and received a new nature and "power 
to become the sons of God." 

"A new heart will I give you, and a new [or regen- 
erate] spirit will I put within you," attests the presence 
and regenerating measure of the Spirit's working, long 
prior to Pentecost. All that is needed, then, is for us 
clearly to distinguish between the regenerating work of 
the Spirit, known before Pentecost, and His infilling 
and indwelling presence, in a sense unknown until 
then. These two are complemental parts in the work 
of salvation, but not identical. Neither are they simul- 
taneous, but successive ; the former invariably preced- 
ing the latter. The beginning of life must always be 
distinguished from the perfection and fullness of life. 






128 OLD CORN. 

In the former case, the Spirit works first upon men, 
then in them. In the latter case, He takes personal 
possession of their " inward parts," and works through 
them for the salvation of others. In view of the sim- 
plicity, beauty, aud naturalness of this divine method, 
it is not a little surprising that there should be any 
dispute whatever about it among believers. And yet 
we must remember that the doctrines of the Holy Spirit, 
and even His work in regeneration and witnessing to 
the same, have been almost hidden, unknown, and dor- 
mant for ages, not only before but since the Reforma- 
tion. 

(2.) If we have now succeeded in establishing the 
fact of the "Apostle's conversion" before Pentecost, 
there is but little required to " find a second work or 
blessing coming on them " at that time. 

Nearly three years before, they had been called, " or- 
dained," and commissioned to preach the gospel by the 
Lord Jesus, and great success had attended their minis- 
try ; but they had not yet received their full equipment 
for the intensifying heat of the oncoming battle. They 
had "received the Holy Ghost," but not in His personal 
fullness. They had been justified freely, but not "sanc- 
tified wholly." They had been "born of the Spirit," 
but not " baptized " or " filled with the Spirit." For 
this they had the "promise of the Father," revived by 
their ascended Lord, and for their "sanctification " 
Jesus had devoutly prayed. In their probationary ex- 
perience they had learned some lessons of great impor- 
tance. There had been occasional developments of a 
spirit of selfishness, ambition, contention, jealousy and 
mistaken zeal. Some of them really thought they were 



STEPS IN THE EXPERIENCE OB' THE APOSTLES. 129 

quite as ready to "go with Jesus both to prison and to 
death," as they ever would be. 

But in this and some other things they needed to be 
"converted," or have a complete change of mind, for 
when the test came "they all forsook him and fled." 
To be sure they had no directions, and could not pos- 
sibly tell what was the best thing to do, especially as 
Jesus had given the rabble orders to " let these go their 
way." But the outcropping of remaining self-life, or 
the "carnal mind," reached a climax in the denial of 
Peter. Intimidated, perplexed and angered by a mali- 
cious and insolent crew, he lied and swore, just as 
many another child of God has since done when under 
strong provocation. But not always do they repent so 
quickly as did Peter, and weep in heart-broken contri- 
tion as he met the pitying gaze of his grieved, yet loving 
and forgiving Lord. Such an experience was well cal- 
culated to emphasize the necessity of deliverance from 
every inward foe, and of tarrying at Jerusalem for the 
promised enduement of power on high. 

He was a most suitable man to "strengthen the 
brethren " in this purpose. No doubt he did it. They 
waited and they received. "Suddenly there came a 
sound from heaven." "And they were all filled with 
the Holy Ghost." "God purified their hearts." "With 
one mind and one mouth they glorified God." Hence- 
forth the transformation in their lives was as marked 
and marvelous, as it had previously been at the time of 
their regeneration. Faith, courage and love were made 
"perfect," and now no man calls anything he possesses 
his own. " Pentecost " commemorated the giving of 
the law at Sinai, and it was the fitting time for the 



130 OLD CORN. 

Holy Ghost to write it in the hearts and minds of the 
disciples. It was fifty days after "Passover," which 
commemorated deliverance from death and judgment 
by the blood of the Lamb. And just as "Passover" 
and "Pentecost" are thus separated, so our personal 
"Passover" and "Pentecost" can never be one and the 
same thing, or come at the same time, but the one must 
succeed the other in the very nature of the case. The 
temple was first built, then the glory of the Lord filled 
it. So He first builds His spiritual temple in us, and 
then, if wholly consecrated to Him, His Holy Spirit 
comes in to purify and dwell there, to keep and to 
guide us, and to glorify Jesus. 

(3.) Once more, we may briefly show that the same 
distinctions in Christian experience that have been 
cited in the case of the disciples are plainly recognized 
and dealt with in each of the Epistles and churches of 
the New Testament. That, as a practical fact, Chris- 
tians are spoken to and of, who are distinctly recognized 
and described as such, and yet just as distinctly urged 
to become "sanctified wholly," or to be "filled with the 
Spirit." The "beloved of God at Rome" had a "faith 
that was spoken of throughout the world," and yet they 
are besought to "present their bodies a living sacrifice, 
holy and acceptable unto God." " The Church of God 
which is at Corinth, sanctified in Christ Jesus, called to 
be saints," recipients of "the grace of God," and "babes 
in Christ," are nevertheless admonished about their "con- 
tentions," their " carnality," their "walk according to 
man," and several accompanying evils. They are taught 
that the way of consecration and "perfect holiness" is 
to "cleanse themselves from all filthiness of the flesh 



STEPS IN THE EXPERIENCE OF THE APOSTLES. 131 

and spirit." The Galatians had been " called unto the 
grace of Christ," and "begun in the Spirit," but were 
foolishly endeavoring to be "made perfect by the flesh' 1 
instead of being "crucified with Christ" and "glorying 
only in the cross." 

"The saints which are at Ephesus and the faithful in 
Christ Jesus " were to " put off the old man and put on 
the new man," to "put away all bitterness and evil 
speaking with all malice," and to " be filled with the 
Spirit." 

"The saints in Christ Jesus which are at Philippi" 
are assured that " He which begun a good work in you 
will perfect it," " that ye may be blameless and harmless, 
the sons of God without blemish." 

" The saints and faithful brethren in Christ which are 
at Colosse" are to "mortify [make dead], therefore, 
your members which are upon the earth; fornication," 
etc., " that ye may stand perfect and complete in all the 
will of God." 

" The church of the Thessalonians," who had received 
the gospel " in power and in the Holy Ghost," needed 
to have their hearts "stablished unblamable in holiness," 
and to be " sanctified wholly," and for this Paul ear- 
nestly prayed. 

The Hebrews, who were "partakers of the heavenly 
calling," were to "take heed, lest there be in any of you 
an evil heart of unbelief," and to " follow holiness, with- 
out which no man shall see the Lord." 

And to the churches in Asia the Holy Ghost has 
spoken to precisely the same effect, holding forth to 
believers their "acceptance with God," through the gift 
and "grace of our Lord Jesus Christ " on the one hand, 



132 OLD CORN. 

and their still remaining inbred sin and failure on the 
other. He thus holds in wondrous wisdom the even 
balance of truth, with its encouragements and warnings, 
teaching us that all our need shall be supplied "accord- 
ing to his riches in glory by Christ Jesus," "and that 
we may indeed glorify God in our bodies and our spirits 
which are his." Holiness, then, — holiness needed, 
offered, enjoined and promised, — is to be obtained 
through the blood of Jesus Christ and the " baptism with 
the Holy Ghost." " He that hath an ear, let him hear 
what the Spirit saith unto the churches." 



CHAPTER XIII. 



SELF-PUBIFICATION. 



" And every one that hath this hope in him, purifieth himself, 
even as he is pure." — 1 John 3: 3. 

IN our meditation upon this passage, we shall properly 
inquire : — 

I. What is the " hope " spoken of, and to whom 
does it belong ? 

II. What is the legitimate effect of this hope ? 

III. What is the standard and pattern of our 
purity ? 

The Apostle challenges the church to "behold ! " to 
contemplate, and to wonder at the love that God the 
Father " hath bestowed upon us," and the momentous 
results to the "sons of God." Let us then examine : — 

First. What is the "hope" of the text? It is 
evidently not that vague and empty thing that many 
unsaved persons mean, when they say they " hope " to 
get to heaven when they die, or that they " have no 
' hope ' but in Christ," or, that having " done the best 
they could," they are now " indulging a ' hope ' of one 
day becoming true Christians, and reaching heaven at 



134 OLD CORN. 

last ! " No, it is nothing of this kind. This may indeed 
be the real desire of multitudes of sinners, but it is des- 
titute of other elements essential to that " blessed hope " 
of the Christian. Hope is the twin grace of faith, and 
just as the latter receives what God gives, so does the 
former expect what He promises. Faith strikes its 
roots downward into the very tomb of Him " who was 
delivered for our offenses," while hope, soaring aloft on 
wings of expectancy, grasps the promise of a risen and 
ascended Lord, to " come again and receive you unto 
nryself." To " appear the second time, without sin, 
unto salvation," and that when He shall appear, we 
shall see Him as He is. This "hope" is on the resur- 
rection side of the cross, and in order to be to us the 
" glorious hope " that it is designed to be, we must 
have come to a full appropriation and right valuation of 
"the sufferings of Christ." If there is any shortness 
here, it is out of the question for us to contemplate 
with joyfulness the glory that is to follow. And this 
no doubt explains the fact that multitudes of professors 
care nothing for " this hope." Indeed, the whole 
prophecy is but a sealed book to them. There can be 
no possible affinity for glory, with those who in the 
least undervalue grace. 

This is the doctrine of our text, and it is clear that 
" this hope " belongs peculiarly and solely to the " sons 
of God." And this divine appellation is bestowed by 
God Himself, not as an empty title, but because really 
constituted "sons of God" by the work of the Holy 
Ghost, and having become "partakers of the divine 
nature." Not " children of God " because of provi- 
dence or creation, but " children of the wicked one," 



8ELF-PURIFICATI0N. 135 

brought into our inheritance and title by a divine 
adoption. And it is only when the regenerating Spirit 
has wrought this work in the heart, that He bears 
witness with our spirits that we are the children of 
God, and we are brought beyond the region of doubt 
and uncertainty about it. But "this hope" is to be 
more than a theory, or a doctrine, or an intellectual 
conception. It is to be " in him." It is a portion of 
that inward spiritual furnishing without which the 
sons of God would be seriously deficient. It naturally 
and inevitably springs out of a consciousness of this 
hallowed relationship. 

But if this be true, is it any wonder that so few have 
this hope in them, while even a large proportion of the 
so-called church are still asking the question, " May I 
really know that I am a child of God?" Is it any 
wonder that so few care to hear about it, and even 
doubt the reality of it? But then, according to Drum- 
mond, doubters, and " men who raise skeptical diffi- 
culties about religion " are, " upon the whole, the best 
men in the country " ! " Christ was very fond of these 
men ! " Away with such petty trifling and pandering 
to infidelity. The best treatment for doubters is to 
teach them to confess their sins, and get converted to 
God, just as other sinners have done. That is the best 
and only remedy for doubts. No man gets into the 
kingdom head first, but by believing God's word and 
trusting in Jesus Christ. There is thus a new deliver- 
ance from the power of intellectual doubt, and from 
the power and love and guilt of sin in the soul. We 
know that we are now sons of God. But we do not 
know the excellence of the glory to which we shall be 



136 old co hn. 

raised. It doth not yet appear what we shall be. 
There is a glory of our sonship that is yet hidden, and 
very imperfect, and the Apostle especially notices the 
fact of this concealment, while he declares the certainty 
of the manifestation of Jesus in His glorified human 
nature, when He comes the second time without sin 
(without a sin offering), unto salvation. 

Then, we shall see Him as He is ! And this is the 
" hope," " that blessed hope," of "the glorious appear- 
ing of the great God and our Savior Jesus Christ," that 
thrills with joyful expectation the true " sons of God." 

To see Him as He is, is to see the beauty and excel- 
lence of His personal perfections, both - human and 
divine. It is to behold His glory. And this is a view 
of such value and importance to us, that Jesus espe- 
cially prayed that we might have it, in John 17. Not 
only so : He called Peter, James and John upon the 
holy mount to be eye witnesses of His majesty, when 
He received from God the Father honor and glory. 
But this rich pre-libation could only have been an ob- 
scured and partial unveiling of the splendors of His 
infinite majesty and glory. These disciples could not 
yet endure it, to see Him as He is, in all of its fullness. 
But these facts surely emphasize the blessedness and 
importance of "this hope." Other hopes may vanish 
and fade away, but "this hope " is the permanent and 
fixed possession of the believer, and as infallible as the 
word of God. It is our possession, as we have seen, 
on account of our present moral likeness to Jesus, and 
just as this has resulted because of our view of His 
moral excellence and atonement, so shall our vision of 
His manifested and personal glory be a transforming 



SELF-PURIFICATION. 137 

sight, and cause us to be like Him in a fuller and more 
glorious sense. 

It is indeed true that all shall see Him, but in very 
different ways. When He shall appear, or be manifested 
to the sons of God, there will be the entire absence of 
those avenging and punitive aspects that abound in the 
Apocalypse, and are the portion of the fearful and 
the unbelieving. To the flock of God, it will be a day 
of joy and glory, for " when the Chief Shepherd shall 
appear, ye shall receive the crown of glory that fadeth 
not away" Before passing from our first head, we may 
a little further allude to the intimate connection be- 
tween this hope and an assurance that Jesus shall 
most certainly "appear" again in His own personal 
glory. Many do not believe this at all, some scorn the 
very idea, while comparatively few have any deep 
and realizing sense of its value and blessedness. 
Suffice it to say that Scripture abounds in the 
clearest and most specific declarations, concerning our 
Lord's return " to be glorified in his saints, and to be 
marveled at in all them that believe." "I will come 
again," said Jesus, and it is impossible to construe the 
descent of the Holy Ghost, the destruction of Jerusa- 
lem, or any other past event into a fulfillment of this, 
or any other Scripture of like import, and such pas- 
sages are numberless. Not only so, such a construc- 
tion is forever fatal to the truth, concerning the 
consummation of our own salvation in body, soul and 
spirit, by our resurrection and entrance into glory. 
For when Christ, who is our life, shall appear, then 
shall ye also appear with Him in glory. To explain 
away His manifestation in glory, is also to explain 



138 OLD CORN. 

away our own. and so it is impossible that we can have 
this hope in us. 

Second. We are now to consider what is the moral 
effect of this hope. 

He purifieth Himself. Taken in the sense of an 
exhortation, we get the very same thoughts from 
2 Peter 3 : 13, 14 : " Wherefore, beloved, seeing that 
ye look for such things, be diligent that ye may be 
found of him in peace, without spot and blameless." 
And also from Paul, 2 Cor. 7:1: " Having therefore 
these promises, dearly beloved, let us cleanse ourselves 
from all nlthiness of the flesh and spirit, perfecting 
holiness in the fear of God." 

Now u these promises" of God are the strongest pos- 
sible plea for sanctification, and an expectation of the 
glorious manifestation of Jesus is urged as a powerful 
inducement to holiness. Any mother of a little flock 
knows that when the absent father is expected to return 
from his journey, the children are always waiting to 
be " cleaned up " to meet him. 

But our text implies something more than an exhor- 
tation. It implies that self-purification and "this 
hope " are so conjoined as to be necessarily inseparable. 
That is, it formally states it as a fact, that he who has 
"this hope within him" does indeed purify himself. 
That not to purify himself is tantamount to a declared 
absence of this hope, and indifference to God's promises 
for cleansing. That he who fails thus to sanctify him- 
self, ungratefully surrenders this blessed hope of the 
Christian. That if this genuine hope is in a man's 
heart, it will infallibly induce him to desire and to fol- 
low after holiness ; to seek it until he finds it, and 



SELF-PURIFICATION. 139 

never to rest until God has fully performed His prom- 
ise to sanctify wholly, and cleanse him from all sinful 
affections and passions. Matthew Henry says, "It is 
the hope of the hypocrites, and not of the sons of God, 
that makes an allowance for the gratification of impure 
desires and lusts." And Dr. Scott declares that no 
Christian, with this genuine hope in his heart, can ever 
rest satisfied " till all his affections and powers are 
fully sanctified, all sinful passions destroyed, and all 
holy dispositions perfected." Such, then, is the moral 
effect of this hope ; and from this point of view it will 
be seen that this hope precedes entire sanctification, 
and is the very mother of it, instead of the reverse as 
is sometimes supposed. And it is most reasonable that 
it should be so. Every soul that is truly justified by 
faith has looked unto Jesus as the crucified One, and in 
His humiliation as the very servant of men. What, 
then, could such an one more ardently desire than to 
behold His glory? And when this lively hope is be- 
gotten in him by the resurrection of Jesus Christ from 
the dead, and the promises of God, it becomes causative 
in its nature, and a powerful incentive to holiness 
Hence he purifieth himself. Not that he can actually 
purify his own heart, for this is a work wrought only 
by the sanctifying Spirit of God. But he can fully 
consecrate and hallow himself to God, and earnestly 
implore the baptism with the Holy Ghost, who will 
indeed "cleanse the thoughts of his heart by His inspi- 
ration, that he may perfectly love Him and worthily 
magnify His name." 

Third, The Standard. "Even as he is pure." Christ 
is the standard and pattern of our purity. True, His 



140 OLD CORN. 

purity is absolute, original and immutable, while ours is 
relative, derived and contingent upon the choices and 
volitions of our free agency. Nevertheless, as He had 
no sin, even so " His blood cleanseth us from all sin." 
And He "was manifested that he might destroy the 
works of the devil." He not only forgives sins, but 
destroys the very being of sin in the soul. He did no 
sin, neither was guile found in His mouth, and He is 
thus our pattern for purity of life in outward acts. In 
Him is no sin, and He is thus our standard for inward 
purity, vital power and holy dispositions. 

In a closing moment we beg to urge an additional 
thought on two points. 

I. " When he shall appear we shall be like him " in 
body as well as mind. In our physical as certainly as 
in our moral being. This will be the time of our com- 
plete salvation in body, soul and spirit. " For our 
conversation is in heaven ; from whence also we look 
for the Savior, the Lord Jesus Christ, who shall change 
our vile body that it may be fashioned like unto His 
glorious body." And so, instead of this body of our 
humiliation we shall have a glorious body. Freed from 
the last remnant of sin we shall be conformed to the 
image of His Son, and clothed with imperishable beauty, 
and the only condition of this marvelous change is to 
see Him as He is ! 

II. And this vision shall be one of His own ex- 
ceeding glory and exaltation. As seen in the days of 
His humiliation, 

His visage was so marred more than any man, and His 






SELF-PURIFICATION. 141 

form more than the sons of men. He had no form nor 
comeliness, nor beauty that we should desire Him. He 
was despised and rejected of men. 

But when He is "revealed from heaven with his 
mighty angels in flaming fire," all of this will be re- 
versed. Our blessed Lord will then be seen in His 
true character as King of kings and Lord of lords. 
He will be glorified in His saints, and admired in all 
them that believe, while they which have pierced Him, 
and all kindreds of the earth shall wail because of Him. 
To this wonderful day, then, near at hand it may be, 
belong the ultimate victories, not only of His people, 
but also of our Lord Himself, who is able to keep you 
from falling, and to present you faultless before the 
presence of His glory with exceeding joy. Blessed be 
His name. 



CHAPTER XIV. 

UNTO PERFECTION. 

"Therefore leaving the principles of the doctrine of Christ, let 
us go on unto perfection; not laying again the foundation of 
repentance from dead works, and of faith towards God, of the 
doctrine of baptisms, and of laying on of bands, and of resurrection 
of the dead, and of eternal judgment. And this will we do, if God 
permit."— Heb. 6: 1-3. 

THERE are stages in the development of the natu- 
ral life. The first one is that known as infancy, 
or babe life. Then there is youth, and the "young 
man," full of strength and vigor, as well as the hoary 
head and the tottering steps of old age. In like manner 
the spiritual life has its stages of experience, and these 
are clearly recognized, not only in the Scripture just 
read, but all through the word of God. 

St. John writes to "little children because their sins 
are forgiven for his name's sake." He writes "unto 
young men because ye are strong, and the word of 
God abideth in you, and ye have overcome the wicked 
one." He writes "unto the fathers because ye have 
known him that is from the beginning," or have a more 
complete knowledge of the eternit}^, divinity, personal- 
ity and work of the Lord Jesus Christ, 



UNTO PERFECTION. 143 

I. There are " first principles" or foundation truths, 
of the gospel. These are set forth and summarized in 
the six particulars named in the text: "Repentance," 
" Faith," " Baptism," Dedication by the " imposition of 
hands," "Resurrection of the dead," and "Eternal 
judgment." They are the elementary doctrines of 
Christ ; and, though complete in their proper sphere, 
are distinguished from those more profound in charac- 
ter which follow them. Such distinction is not, how- 
ever, one of essentials and non-essentials, but it is one 
of order and comprehensiveness. First the foundation, 
then the building. First the rudiments, then the 
science. First the blade, then the ear. The primary 
question with every man is one of repentance towards 
God and faith in Jesus Christ, in order that there may 
be a personal entrance on the way of salvation. Such 
new relation to God is realized in living power, and is 
consequent upon those rudiments of Christian doctrine 
already known. In view of the eternal judgment, how 
great is the glad tidings that the Son of God has satis- 
fied the just claims of a violated law, and borne its 
penalty as the substitute of him who confesses his guilt 
and believes upon Jesus Christ ! Oh, that the voice of 
the Son of God might reach some dead souls to-day, and 
really convince of sin ! 

Alas ! there are so many that think they could get 
along with some help from Christ ; they need Him, to 
be sure, but it is just to supplement what they lack. A 
man in New York was smothered by gas, and when 
found, the doctors said nothing could restore life, unless 
it was an infusion of fresh blood. A strong man 
promptly offered his arm for the surgeon's lance. Eight 



144 OLD CORN. 

ounces of blood were taken and injected into the veins 
of the man who was practically dead. He lived again, 
and his estimate of the favor done him was expressed 
by the gift of a five dollar bill! You see, he did not 
realize that he had received life from the dead ; to him 
it only meant resuscitation, assistance. But " Christ 
died for the ungodly." It was not a- question of so 
many ounces of blood, but He "poured out his soul 
unto death" to redeem us, and nothing short of that 
could accomplish the work. And " if he died for all, 
then were all dead." 

How blessed if all of us knew in our own experience 
that " his blood cleanseth us from all sin " because of 
our having obeyed the gospel, and gone " on unto perfec- 
tion," as commanded by our text! But how generally 
are these elementary or " first principles " regarded as 
ultimate or final! And those who thus restrict the 
doctrines of the gospel to the rudiments, not only rob 
their own souls, but antagonize God's demand for pro- 
gression in Christian life. The result is inevitable and 
universal, viz., "laying again a foundation for repent- 
ance." To disobey God is to lose "the blessedness we 
knew when first we saw the Lord." The attempt is 
then made to regain lost liberty by " works," or zeal in 
right things, instead of by faith. We can never succeed. 
Both justification and sanctification are received by 
faith, and, if lost, must be regained by faith and not by 
works. On the zoological grounds in Philadelphia you 
will find a gate without a keeper. You can let your- 
self out without difficulty, but if you desire to reenter 
the gardens, you will have to come again to the regular 
entrance gate, and he admitted by the keeper. The 



UNTO PERFECTION. 145 

other gate never opens inward. Just so do works that 
are " wicked," or displeasing to God take us out of com- 
munion, but even good works can never get us in again. 
For these "works " are " dead," not because they are 
wrong in themselves; they may indeed be excellent and 
right ; but since they are the efforts of one who is not 
in right relations with the living God, they cannot 
express life, or bring true peace. Sooner or later this 
will be seen and repentance must follow. Hence it is 
clear that to perform them from such a standpoint, is but 
to prepare the way, or "lay again the foundation for 
repentance," and the sooner we repent and forever cease 
this weary round of a wilderness life, the better. God 
makes this a practicable thing, and I trust we now 
understand the meaning of the negative command, not 
to do this way, and not always be laying foundations 
anew. We now come to the positive command. 

II. First principles are to be left. This is no op- 
tional matter, but an imperative demand of God upon 
His children. In patient grace He reasons with us 
about it, then beseeches, rebukes and warns. If our 
confidence in His goodness and mercy and patience, 
degenerates into negligent presumption, we are warned 
in the context of the danger of apostasy and divine 
judgment. It is not that, as God's child, one is in 
danger of being lost, but that ignoring and neglecting 
His most palpable commands may result in dissevering 
relations with Him. It is a glorious thing to be a 
"new born babe" in Christ. He takes a fatherly de- 
light in such, and provides the "sincere milk of the 
word that they may grow thereby." Their character- 



146 OLD CORN. 

istics are love, trust and obedience. In harmony with 
God's provision for them they long to be "men in 
understanding," and to "stand perfect and complete 
in all the will of God." By faith they see the "mighty 
men of Moab trembling," and the " inhabitants of 
Canaan melting away." Just as in natural life young 
children are impatient to get big. My little boy was 
five years old on a 17th day of July. On the 18th some 
one said, "How old are j T ou, Ben?" He promptly 
answered, "I'll be six years old the 17th day of next 
July ! " He was looking right ahead. Alas ! how 
many children of our Heavenly Father have not the 
characteristics of " new born babes," but those of old 
" babes," and exhibit the same dwarfish type of Chris- 
tianity which is so faithfully delineated by the Apostle. 
To continue a babe is to become a dwarf. That which 
is merely ignorance, and only amusing in the young 
child, becomes imbecility in the older one, and painful 
to witness. Such a state is always dishonoring to God, 
unsatisfactory to men, and unfruitful in endeavor. It 
is utterly inadequate for the work of the Lord. He 
can never honor those as " teachers " of others, who are 
themselves in constant need of being "taught again 
the first principles of the oracles of God," though in 
point of time (or "for the time") they are old enough, 
and "ought to be teachers." " The word of righteous- 
ness" is the "sword of the Spirit," and in the hands of 
the "unskillful" babe is more likely to do harm than 
good. He cannot use "strong meat" for this " belong- 
eth to them that are full-grown men." He has " need 
of milk for he is a babe, and every one that useth milk 
is unskillful in the word." 



UNTO PERFECTION. 147 

But again all such "are dull of hearing." Their ap- 
prehension of spiritual things is dull, and their percep- 
tions are obtuse. This is not a natural deficiency. 
They are as sharp and smart as possible every day but 
Sabbath, and in worldly affairs can see as far into a 
millstone as anybody else. Neither does the difficulty 
lie in the "things to be uttered," but a failure in the 
experience is the source of this slowness of the under- 
standing. Still another characteristic of such imma- 
turity is instability, or " children tossed to and fro." 
Susceptible to external influences and associations 
which are of the spirit of the world, in such a degree 
as to be "carried about with every wind of doctrine," 
how many are unconsciously serving this spirit against 
God and His truth ! 

Once more, and lastly, Paul distinguishes this class 
of Christians where he writes to the " babes in Christ " 
at Corinth. He fully recognizes them as "brethren, 
sanctified in Christ Jesus," and partakers of rudimen- 
tary instruction and nourishment, or "milk." But 
there is the usual incapacity for "meat," and in their 
conduct they "walked" much after the fashion of 
" men" rather than after the Spirit. Though not com- 
mitting known and willful sin, self-life developed party 
"strife and divisions," and a zeal to defend a sect and 
its opinions, because it was expected of them. Here 
we are brought to the root of the matter, and find that 
a measure of carnality or moral impurity, coexisting 
with the new nature, is the prolific source of all our 
difficulties. And they were "yet carnal," because they 
had neglected or refused to "cleanse themselves from 
all filthiness of flesh and spirit, perfecting holiness in 



148 OLD CORN. 

the fear of God." They are now rebuked by the Apos- 
tle for this culpable procrastination. A failure to obey 
God at this point begets a loss in communion and spir- 
itual experience, and this in turn produces dullness of 
hearing, and unskillfulness in the work of righteousness. 
Instability, with sectarian strife, and an ascendency of 
the carnal aptitudes, complete the sad picture of a 
dwarfed religious life. Is it any wonder that we are 
summoned by the word of the Lord to-day to " leave 
the first principles of the doctrine of Christ " ? Leave 
them without abandoning them. Leave them, as the 
child leaves the alphabet, only to use the letters in 
wonderful combinations. Leave them as the builder 
leaves the foundation, piling stone upon stone, and 
storj" upon story, so that the more he has left it, the 
more complete is his dependence upon it. 

III. We are to " go on unto perfection." This is 
the specific goal of Christian development set before 
us in the text, — a definite, attainable, and distinct 
experience, called in this place " perfection." I am 
sorry if you are prejudiced against the term. It is 
one of God's choosing, not ours. He has constantly 
employed it in the Scriptures as descriptive of Christian 
character and experience. It is used interchangeably 
and almost synonymously with such other terms as 
"perfect holiness," "perfect love," "heart purity," and 
"baptism with the Holy Ghost." Let us not be 
ashamed of any of the words of Jesus, but try to 
understand their meaning and scope as applied to us. 
Certainly there is a kind of " perfection " that is not 
obtainable by us, cither here or hereafter, a " perfection " 



UNTO PERFECTION. 149 

which cannot be predicated of humanity at all, a 
sense in which it is disclaimed by Job and David, 
and denied by Paul. But then, again, there is another 
sense in which God Himself affirms it of some " holy 
men of old," and some of them affirm it of themselves. 
Not only so, there can be no dispute but that some 
kind is constantly enjoined. 

It cannot be an absolute perfection at all, since that 
belongs to God only. It cannot be an original or 
natural perfection, and complete in all departments of 
being, as found in Adam, or the angels. The Bible is 
not a book of instructions to angels, but God's message 
to a fallen race, — a race so dwarfed and distorted by 
sin, in mind and morals and body, that the marvel is 
that in any sense we can be "perfect." To be sure, 
men have no difficulty in believing that their work is 
perfect in endless variety. There are " perfect 
watches," " perfect machines," " perfect fits," and 
"perfect beauties." There is a "perfect picture," a 
" perfect success," and even a " perfect failure." The 
relative completeness of such things, simply in their 
own narrow sphere, all can understand. Why, then, 
shall it be denied concerning the work of God in the 
souls of His children ? If God wants us to love Him 
perfectly, and we really want to love Him " with all 
our heart" and all our being, He will speedily "shed 
abroad his love in our hearts by the Holy Ghost." 
We cannot love God by an effort of will power, or by 
resolving and trying to love Him. Thousands make a 
mistake here all their lives. They desire to obey God, 
and are determined to love Him as He requires, but 
never succeed, because they constantly fail in that 



150 OLD CORN. 

entire consecration and perfect submission to the will 
of God, which is an absolute prerequisite in this 
matter. It is not the unreserved submission of the 
sinner who is escaping for his life, but the intelligent 
and voluntary consecration of a son, who has proven 
God's will to be wise and good, and who " would be 
perfect." It then becomes easy for faith to lay hold 
upon the promises of God, as applied to the heart by 
the Holy Spirit, and make such personal appropriation 
of them as our needs demand. 

Entire confidence in the word of the Lord brings His 
children into such a near acquaintance as to secure 
perfect union with Him. It is at this point that " faith 
purifies the heart, 5 ' that the marvelous work of the 
sanctifying Spirit is wrought, and we "know the love 
of Christ that passeth knowledge, being filled with all 
the fullness of God." And this is "perfect love," 
and this is Christian " perfection." When Jesus left 
the command with His disciples to "be perfect," inas- 
much as their Father was perfect, in Matt. 5 : 48, He 
gave this lesson of love to enemies, and cheerful sacri- 
fice of personal rights, as the key to the true meaning 
of that word " perfect." " Love is the fulfilling of the 
law." " Thou shalt love the Lord thy God with all thy 
heart, and with all thy soul, and with all thy mind." 
" Thou shalt love thy neighbor as thyself." " On these 
two commandments hang all the law and the prophets." 
Love is " the bond of perfectness." How light are its 
labors! How different, then, become the restraints of 
law and the constraints of duty life ! How I wish that 
I could help all to see that the " perfection " of our 
text and of the Bible is a simple, reasonable, practicable 



UNTO PERFECTION. 151 

life, and the privilege of all God's children, and one 
which in infinite love is just adapted to our capacities, 
obligations and surroundings ! 

Don't we see how different it is in the light of reason 
and the Spirit, from the incomprehensible and ridicu- 
lous caricatures of those whose chief concern seems to 
be to "limit God," and "turn men from the truth " ? 
It is indeed a thing of the heart, a " life hid with Christ 
in God," and He says, " Walk before me, and be thou 
perfect." It is with Him we have to do, and to Him 
we must answer. Nevertheless, there are outward 
manifestations which must not be overlooked. We are 
left here as Christ's witnesses ; we must let our light 
shine, or lose it. There must be no evasion about this, 
or substituting a less offensive light upon occasion. 
And every consideration of good to man and glory to 
God requires that we should " declare what He hath 
done for our souls." The need is to tell the truth, and 
the whole truth, with simplicity, directness, and love, 
and the less flippancy and ado about it, the better. 
But "love will stammer rather than be dumb; " yet it 
is not of our emotions, or of some "frame of mind," 
that we are to testify, but of the essential facts of our 
inner life as wrought by the Holy Ghost. To confess 
Christ as a present and a perfect Savior is often a 
severe test of obedience ; but He claims this service of 
our lips, and it is prompted by the heart as well as sus- 
tained by an unanswerable philosophy. 

One great difficulty, if not the chief one, about con- 
fessing perfect love, is the deep sense of imperfection 
in other respects which is always felt by those enjoying 
this blessing. 



152 OLD CORN. 

How so much imperfection can coexist with a just 
claim to perfect love, is a mystery to the worldly wise. 
We would love to explain it fully to them, but it can- 
not be done. They can see the thousand infirmities 
and errors in judgment which are entirely consistent 
with Christian perfection, but they cannot see the deep 
soul-rest, the perfect peace, perfect faith, and perfect 
love which God maintains in the heart of one who 
walks in communion with Him. All of these pertain 
to a hidden life, and can only be known on the testi- 
mony of witnesses. This must be given, to the glory 
of God and the spread of the truth, in spite of the fact 
that the carnal mind construes all ignorance and errors 
in word or action, into a contradiction and an incon- 
sistency. Not only so : all of these involuntary mis- 
takes and "secret faults" are regarded as sins, and 
included in the same list with voluntary transgressions 
of known law. This must be done in order to make a 
clear case against the doctrine and experience of holi- 
ness. But the blessed Spirit is making clear to many 
precious souls these Christian paradoxes. We must be 
reconciled to the fact that our lives are limited and cir- 
cumscribed in their outward manifestation by an impair- 
ment of our faculties and of all our powers. Perfection 
is, therefore, an impossible thing in reference to mind, 
or body, or action, in this life, and can only be predi- 
cated of the moral nature. And even here it can never 
become innate, but is always from Christ, and main- 
tained by the Holy Spirit, only conditioned on a perse- 
vering, habitual and obedient faith. 

IV. Our last point must be to urge you to obey 



UNTO PERFECTION. 153 

God to-day. Multitudes are always going, yet never 
go, " unto perfection." Their highest thought is to 
approximate it, but never expect to get there while 
they live ; and, indeed, if it has to be confessed, they 
would secretly hope there might remain enough doubt 
in the mind to save the conscience in silence. We 
have already spoken of this experience as a distinct and 
definite one, — a goal to be actually reached, and not a 
will-o'-the-wisp to elude our grasp, to be forever just 
beyond us. 

Once again, we emphasize the requirement of the 
text, and urge you to remember that it is not mere pro- 
gress or improvement, but a divine gift bestowed, a 
work of the Holy Spirit wrought. If the lepers that 
came to Jesus had requested gradual healing, or the 
blind and lame a gradual restoration, who could under- 
stand such folly, or expect the Lord to pay any atten- 
tion to such applicants ? Do abandon the idea of 
growing into purity, and such a development of per- 
fection as is found in the plant and animal life in 
nature. But see it as an act of God's free grace, and 
never as a process. " Suddenly " the Lord appeared to 
cleanse the temple ; instantaneously He purified the 
hearts of the disciples on Pentecost; and death is every- 
where and always a momentary thing, whether the 
approach to it be brief or prolonged. 

There may be, in a general sense, devotion to God 
and habitual trust in His word, but there must be a 
voluntary, once-for-all-self-surrender, which carries with 
it the " will to do God's will," and " seek the honor that 
cometh from God only." When this is once intelli- 
gently settled, the difficulties about " believing " are 



154 OLD CORN. 

gone. And simple faith for a promised gift is a now 
receiver, and never permits an intervening element of 
time or works. Without a doubt, the crucial point in 
our consecration, is this one of yielding up this old 
self-life, so as to " lose it." Our sins we hate with 
" perfect hatred," and are glad to see them no more ; 
but " our old man " is a different thing. " He has 
always been useful in his way, in some respects. He 
has had charge of our good name, our reputation and 
standing in the church and in society. He has looked 
after our worldly affairs with great vigilance, and how- 
ever he may have treated others, he certainly never has 
taken any mean advantage of us." He has won for us 
some honors and esteem that " came not from God," it 
is true, but these widened the sphere of our usefulness, 
we thought. 

But all of this estimate is changed, when we get a 
sight of "the Lord sitting upon a throne, high and 
lifted up," and our cry is one with Isaiah, " Woe is me, 
for I am undone ! " or with Paul, " Who shall deliver 
me from this bod}* of death?" How men who get 
such a sight of God and of themselves start back with 
horror and loathing at the revelation of pride, selfish- 
ness, envy, self-love, deceitfulness, and lusts of all sorts 
which have had their secret source in this fountain of 
uncleanness ! We decree his death and long for it^ 
and yet, strange to say, we dread it, and, alas ! how 
often draw back at the critical moment. I once knew 
a lady who came hundreds of miles for the express pur- 
pose of having a tumor removed from her head. She 
applied to an eminent surgeon, and was willing to pay 
the generous fee demanded. She was resolutely seated, 



UNTO PERFECTION. 155 

and the adroit operator succeeded admirably in the 
quiet and speedy preliminaries, and all went well until 
the lance touched the tumor, when, with a bound and a 
scream, the lady seized his hands, and declared she 
could not endure it. " Doctor, I can't let you do it!" 
and she would not. And this illustrates the involuntary 
resistance which we make to "reckoning ourselves dead 
indeed unto sin." We crucify and crucify, or nail to 
the cross, bat are soon prevailed upon to repent, and 
tenderly take down and give a new lease of life to him 
that was devoted to destruction. 

Dearly beloved, will you not yield yourselves, once 
for all to-day? God is graciously near to redeem His 
promise to bring His people in, "and plant them in the 
mountain of his inheritance." You shall quickly "go 
on unto perfection," by going down into death and 
burial with Christ. Then risen with Him, we shall 
gladly " seek those things which are above." Oh ! that 
He might, this very hour, pour upon this listening, 
waiting throng the holy " anointing which abideth " ! 
Amen. 



CHAPTER XV. 



A GOOD CONSCIENCE. 



"And herein do I exercise myself, to have always a conscience 
void of offense toward God and toward men." — Acts 24: 16. 

I. What is conscience ? An answer is not so easily 
given. For ages it has been discussed by scholars, 
philosophers and divines, without any agreement as to 
the full meaning of the term ; but we cannot venture 
very far into the discussion. We shall only attempt 
some simple statements. In its etymology the word 
con-science conveys the idea of self-knowledge. It be- 
longs to the whole of the human family. What the 
eye is to the body, this faculty is to the moral nature. 
The eye is often blind and oftener diseased, but it is 
there. Again, it often perceives but little because its 
possessor walks in the darkness, and but a feeble im- 
pression of what is perceived is conveyed to the under- 
standing because of ignorance. Yet it remains true 
that men " have eyes though they see not," and "ears 
though they hear not." And none of these things can 
be any disparagement to the original and natural gift 
of the eye. 

And so of the conscience. It is an original capacity 

15G 



A GOOD CONSCIENCE. 157 

of the soul to know the difference between meaning to 
do what we think is right, and what we believe to be 
wrong. More than this: it feels that we ought to do 
the one and ought not to do the other. It discriminates 
between right and wrong intentions. These definitions 
are not invalidated by the fact that the standards of 
right and wrong are different in different consciences. 
It is not the office of conscience to legislate and deter- 
mine what is, in the abstract, really right or wrong. 
The only true and revealed standard of this is the 
written word of God. Confusion of thought on this 
point has been fruitful of serious error. 

Conscience has been sometimes regarded as in itself 
authoritative, even beyond the region of relative right 
and wrong, or within the sphere of choices or intentions. 
It has been supposed to be to some extent inspired, and 
controlled by the direct voice of God in the breast of 
every human being, and given such royal titles as the 
" Inward Judge," the " Vicegerent of God," etc. 

An abuse of truth is to dishonor and damage the 
truth itself. And it is palpably clear to everybody 
that whatever has been marked as virtuous or as 
vicious by education, reason or religion, has been in 
like manner registered by the conscience as right or 
wrong. Its office, then, is judiciary, and it approves 
Avhen we practice the right, and disapproves when we 
do the wrong, according to its standard. It thus acts 
concurrently with the understanding, though it often 
condemns both practice and inclination with unrelenting 
fidelity. And the understanding reaches its convic- 
tions, as already suggested, through education, or 
reason, or religion — generally through all of them 



158 OLD CORN. 

combined. And this explains how it is that what men 
have believed to be right, they have done with an 
approving- conscience, though as certainly wrong as the 
law of God could make it. So, too, what men have 
believed to be wrong their conscience has disapproved, 
though as right as morality itself. Instance the Brah- 
min, who feels good if his lie succeeds in winning some 
rupees, but will have to repent if he shakes the pollut- 
ing hand of an Englishman. Witness the children 
given to crocodiles, the wives to the flames, the parents 
to a cruel death, and the millions to penances, mutila- 
tions and pilgrimages! Have these no moral sense? 
Is it because conscience is destroyed? By no means. 
Such things would simply be impossible if it were not 
for conscience, and that, too, in active exercise. But 
the "understanding is darkened," the mind is blinded; 
false lights have been set up, and the poor pilot believes 
he is right, but steers straight for the breakers. Re- 
call, if you can, the awful superstitions, the most shock- 
ing cruelties, and the foulest crimes that have stained 
the earth with blood, and know that they have been 
perpetrated in the name of conscience. We have 
heard of one who murdered his own mother while 
kneeling at the sacrament, alleging that it was idolatry, 
and that his conscience made it his duty to destroy 
idolaters. 

In the Place de la Concorde in Paris, there stands a 
marble fountain on the very spot where stood the guil- 
lotine of the bloody Robespierre. In full view stood a 
statue of liberty. When the beautiful and gifted 
Madam Roland was about to be beheaded, she looked 
at this colossal statue, then bowing, she exclaimed, 



A GOOD CONSCIENCE. 159 

" O Liberty ! Liberty ! how many crimes are committed 
in thy name!" And thus we may say of conscience! 
Deeds from which humanity hides its head, and against 
which true religion most loudly protests — deeds which il- 
lustrate the meaning of those solemn words, " If the light 
that is in thee be darkness, how great is that darkness." 

And in this, as in all other ages of the world, it is 
true that when men fail of instruction from the true 
" oracles of God," they become " vain in their imagina- 
tions, and their foolish heart is darkened." And should 
we concede the infallible dictation of conscience in the 
path of duty, we should be compelled to sanction the 
gravest errors of fanaticism, or even the horrors of 
Pocasset, or the murderous delusions of a Guiteau. 
Its unsanctified vagaries are alike traceable — whether 
under the cowl of the shaven monk, the trappings of 
the haughty churchman, or the sanctimonious robes of 
the self-righteous Pharisee. 

But while conscience is not infallible, it is invaluable. 
And our present concern is to press the momentous 
truth that we are not alone responsible before God for 
good intentions and right choices according to our 
conscience, but for the right use of our means and 
opportunities for enlightening ourselves and others 
according to the word of God, in order that we may 
have a conscience void of offense toward Him. For 
it is a perilous doctrine that men are excused for the 
wrong they do, if only they sincerely mean well. We 
are responsible for our acts and the use we make of 
means to know the right, otherwise the sickly senti- 
mentalist could empty our jails on the plea of some 
sort of good intention in almost every case. 



160 OLD CORN. 

II. It is thus clear that there is a great variety in 
the characters of conscience, and the Scriptures recog- 
nize this. 

We are told of "consciences seared with a hot 
iron," or those whose " hypocrisy," " lies," and devilish 
doctrines were no longer checked by conscience. Also 
of the conscience that is " defiled," " and unto every 
good work reprobate." And again of an "evil con- 
science," from whose guilt we must be saved by the 
sprinkled blood of Jesus. And there is the "weak 
conscience " that is easily wounded, injured or des- 
troyed. We once heard of a man who kept one of his 
eyes closed and covered for a long time as a disguise, 
when at length he found the sight was gone. 

But notwithstanding the encrusting power of sin 
and superstitution and error, deep down in the human 
soul there still remain susceptibilities that may be con- 
fidently relied upon to respond to the quickening, 
awakening and penetrating power of God's truth and 
Spirit. And in faith and confidence we may commend 
the truth "to every man's conscience," knowing that 
even the most unpromising ground sometimes yields 
the best returns. 

III. To have " a conscience void of offense toward 
God," involves briefly (1.) Its full participation in the 
work of regeneration and sanctification. Since we have 
seen how entirely the conscience has participated in the 
results of the fall of man, it must therefore be purged 
from sin and from dead works to serve the living God. 
(2.) It must have God's rule of conduct for its guide. 
Every other standard is fallible and sure to betray us. 



A GOOD CONSCIENCE. 161 

Even a good watch is not a sun dial. " All Scripture 
is given by inspiration of God . . . that the man of 
God may be perfect, thoroughly furnished unto every 
good work." (3.) There must be an impartial and fre- 
quent comparison of our lives with that rule, and a 
divine persuasion of conformity to its requirements. 
Jesus says, "My yoke is easy and my burden is light." 
Then if our heart condemn us. not, God is greater, and 
He does not. 

Now, just as the greater includes the less, so does 
this conscience toward God include one void of offense 
toward man. Just as " Thou shalt love the Lord thy 
God with all thine heart " is the first command, so the 
second is like unto it, " Thou shalt love thy neighbor 
as thyself." This is more than the negative virtue of 
injuring no man in person, property or reputation. It 
means to do him all the good you can, in every way 
you can, and every time you can, watching for his soul 
as they that must give an account unto God. When 
God's law gets really written in the heart, it is sure to 
penetrate the conscience. 

IV. Lastly, we must insist upon the holy endeavor 
necessary in order " to have always " this attitude of 
soul and conscience already described. We think this 
the more important because of the age in which we 
live. Surely no candid and intelligent observer will 
question that there is less of conscience to be seen 
manifested in the lives of men than formerly. This 
degeneracy is noticeable in the world — in business, in 
politics, in social life, and all about us. True, moral 
evil was once more open and unblushing in some ways 



162 OLD CORN. 

than now, but its concealment beneath the devil's drap- 
eiy of morality does not deceive the wise. It is an age 
of ease and luxury; and inventions and contrivances 
are so much within reach of the people as to make life 
easy, and the flesh grows wanton and insolent, and 
exacting and self-indulgent. In such a state of things 
it can hardly be otherwise than that the moral texture 
of men should be feeble and effeminate, and lie open to 
the embrace of temptation. The villainies of rings, and 
" trusts," and individuals all proclaim it. But this is 
not all. The church has rebounded from the Puritanic 
zeal and righteousness of former days to such an extent 
that the term Christian has lost much of its significance. 
It seems to be the devil's masterpiece, to cover a dead 
formalism, that is destitute of conscience, with a cloak 
of profession. A decent round of duties in the "form 
of godliness," but really " hating the power " of God 
and His truth. An ill-disguised contempt for the word 
of God has followed the widespread denial of verbal 
inspiration. The doctrines of a conditional immortal- 
ity and "eternal hope" combine to destroy all concern 
about the loss of the soul. The great doctrines of the 
Bible are ridiculed as old-fashioned Puritanism, and 
the claims of God's law are not pressed home upon the 
conscience as formerly. Indeed, some of our so-called 
ablest divines have been known to declare that they 
could not preach to the " conscience " as they did not 
believe that they had one of their own. 

It is opportune for us at this time to admit our share 
of responsibility for this degeneracy, and do our part to 
remedy the evil. And that is, first of all, to " exercise our- 
selves to have always" our own conscience void of offense. 



A GOOD CONSCIENCE. 163 

Let us be watchful, prayerful, trustful, joyful. Let 
us "set the Lord always before us," and walk before 
Him and our fellowmen in the power of the Holy 
Ghost. Amen. 



CHAPTER XVI. 

SHALL HE FIND FAITH? 

" Nevertheless, when the Son of man cometh, shall he find faith 
on the earth?" — Luke 18: 8. 

IN" the previous chapter the Pharisees mockingly ask 
Jesus about the "Kingdom of God," which was still 
invisible to eyes that looked for some exhibition of the 
ruling power of God in the world. Both John and 
Jesus had before testified, as to the actual presence of 
the " kingdom " in grace and in their midst, and they 
are again told that it is not " here " nor " there," nor 
localized at all, but "within you," or in your very 
midst. That the King of the kingdom was among 
them, working in the midst of them, but that His king- 
dom was not to be recognized by outward tokens, nor 
" observed " by the watchful sagacity of men. (It has, 
however, been a most vicious interpretation to explain, 
as some have done, that Jesus meant to affirm that the 
kingdom of God was already set up " within " the 
hearts of these wicked Pharisees. There is not the 
slightest ground for such a mischievous error.) Hav- 
ing thus sufficiently answered the Pharisees, Jesus pur- 
sues the subject further with His disciples alone. He 



SHALL HE FIND FAITH? 165 

seeks to prepare them for trials of faith and manifold 
tribulations, in which they might wish in vain for even 
one day of the victorious interposition and glory of the 
" Son of man." Such a time would be a most favorable 
opportunity for false Messiahs to deceive with induce- 
ments to "see here or see there." But the "kingdom 
of God " is not alone spiritual, and is not forever to 
remain invisible. There is a long interval between the 
shame and suffering of the cross, and the majesty and 
glory that will be seen in the clouds, but as is "the 
lightning in the heavens" in its suddenness, its omni- 
presence and its fearful visibility, "so shall also the 
Son of man be in his day." 

There is a great difference between the cavilling 
questions of the Pharisees and the longing inquiries of 
the disciples, and the latter are met by our Lord with 
the most conclusive answers and the deepest instruc- 
tion. He portrays the signs of the last days in unmis- 
takable language, and in the parable of the "widow" 
and the unjust judge, He presents in a most striking 
way, the relation of His dearly purchased church to the 
hostile Prince of this world. To all human appearance 
her spouse is dead or gone forever, and she seems a 
widow indeed instead of a bride. She is grievously 
oppressed by an "adversary," and seeks justice and 
protection from the representative of law. " For a 
while " he took no notice of her, only to connive at her 
wrongs, for he was destitute of both honor and godli- 
ness. But he was finally compelled to do as much as 
he did, from nothing higher than selfishness and caprice, 
and her case was gained by importunity. Now the 
Savior transports the disciples to the days immediately 



166 OLD CORN. 

preceding the Parousia, and plainly indicates a time of 
tribulation to His church, in which the conflicts of 
faith will be severe, and only endured by the faithful. 

Faith in God as a righteous judge who will certainly 
"avenge his own elect," persevering prayer and patient 
waiting for the coming of the Son of man, are the 
lessons taught to the disciples and to us as well. But 
notwithstanding His emphatic assurance that God will 
in no case fail those who continue to "cry day and 
night unto him," Jesus propounds this solemn ques- 
tion, " Nevertheless, when the Son of man cometh, shall 
he find faith on the earth f " The question itself im- 
plies the strongest negation. It more than suggests 
the increasing danger of losing " faith," so that it may 
hardly be found "on the earth " when Jesus comes. It 
is still a question of supreme importance and easily 
answered aright, if we can only submit our " views " to 
the plain instructions of Scripture. It is evident there 
is a world-wide distinction between the expectations 
that are cherished on the one hand by many earnest, 
noble men and women, and on the other hand those 
which are aroused by this question of our Lord, and 
His teaching that accompanies it. 

(1.) It is commonly thought that "the world" is 
becoming increasingly better, wiser and happier; that 
as education, culture and humanitarianism are more 
widely diffused, the world will be gradually reduced to 
the sway of Christ; and thus its speedy and triumphant 
subjugation is confidently looked for by multitudes who 
congratulate themselves on " looking at the bright side 
of things." They are not "pessimistic." They think 
that those who differ from them, do so because they 



SHALL HE FIND FAITH? 167 

wear blue spectacles, and see everything through a 
dark-colored lens. Many believe that "the race will 
reach a glorious future through a better knowledge of 
science, and an increasing civilization." Others fully 
believe that the church, through its various agencies at 
home and abroad, and the rapid diffusion of knowledge, 
will, at no remote day, be the supreme power in human 
affairs, and that the population of the earth will soon 
become eminently Christian. This happy trend of things 
would of course lead us rapidly up to a condition of 
millennial blessedness. But it is a fallacy of a most mis- 
chievous character, to connect the progressive achieve- 
ments of the age with the advance of true Christianity, 
and confound the two. 

(2.) Our Savior has opened to us a view of the 
times, immediately before the end, of infallible correct 
ness, and we can never find the true picture anywhere 
else. 

Of how little value are our theories and notions com- 
pared with His verities. According to His words then, 
we are to expect a time of carnal security and godless- 
ness, just like that which preceded the destruction of 
the old world and the overthrow of Sodom. There can 
be no mistake here, since the Savior has carefully 
described those days, and then instituted a perfect 
parellelism between them and the last generation. It 
is to this generation that the " Son of man cometh." 
Is it any wonder, then, that He asks if He " shall find 
faith on the earth " ? He does not inquire concerning 
culture, secular enlightenment, science, social refine- 
ment, or even the " form of godliness." All of these 
may be found in abundance. But it is for "faith," 



168 OLD CORN. 

faith in the Son of God, and a real reliance on the 
blood of Jesus for a present salvation. This is what 
is inquired after, and it is this that is in peril of being 
lost. 1 he generations of Noe and of Lot had reached a 
climax of carelessness and selfish indulgence, and these 
are especially chosen by our Savior as fitting types of 
the last generation. Not only so; the judgments of 
Orod that fell upon them are the chosen types of the one 
that 1S yet to come. As sudden, as unexpected, and as 
sweeping as were these, so will be that flood of fire for 
which the "world that now is" is reserved. "The 
world will grow no better; no, not when it is drawing 
toward its period. Bad it is, and bad it will be, and 
worst of all just before Christ's coming; the last times 
will be the most perilous." We find these words in 
Matthew Henry's commentary rather unexpectedly. 
He thinks the world will be found in a surfeit of 
sensual delights as in the days of Noe and Lot. And 
our Lord teaches the sameness of the race in all a<*es, 
and an exact correspondence between men and things 
in earlier and later times. Solomon's declaration tlmt 
there is nothing new under the sun" is as true of 
human nature as of other things. It is the same in all 
ages and m all countries. 

(3.) This question of our Lord is well fitted to 
make us look about ourselves and inquire, "Watchman, 
what of the night ? " Certainly there is no lack of the 
semblance of faith, and a great deal of demand for 
temperance, morality, upright conduct and the polish 
of amiability. A premium is paid on what men call 
holiness of life, while holiness of heart is at a discount. 
Certain demonstrations of goodness are admired and 



SHALL HE FIND FAITH? 169 

well received, while others equally beautiful and of 
more value in God's sight are hated. There is a good 
demand for human righteousness, while modern skepti- 
cism cuts up "faith" by the roots, and proclaims the 
supreme importance of moral conduct as the whole sum 
of religion. It cares not what men think or believe, 
but rather applauds the man that has no opinions about 
Christ and eternal things. Agnosticism knows nothing 
that is not proven by science, and as science cannot 
discover the God of redemption, it denies His existence. 
Thus the regenerating work of the Spirit that flows 
irom faith in the Lord Jesus is forever prevented, and 
the divine condemnation remains on him that "be- 
lieveth not," because he hath not believed in the name 
of the only begotten Son of God." 

And so if "faith" goes, what signifies all that re- 
mains ? Civilization, complete in its refinements, and 
morality with its benevolence, and philanthropy, are 
but as stolen figs tied on to a thorn bush, when they do 
not spring forth as fruits, having "faith" for their root 
and source. Without the supernatural element there is 
no real life in them, and they will always wither away 
as they always have done. The fact is, that every age 
that has become unsettled in " faith " has tried to lay 
the more stress upon morality. There is more than a 
misgiving that when "faith" declines morality must 
decline, but there is an unwillingness to acknowledge 
it. Hence convulsive efforts to prove that it is not so, 
and to keep the fruit, though cutting up the tree by the 
roots. It is just this kind of thing that Paul means 
when he speaks of the prevalence of " a form of godli- 
ness " in the grievous times yet impending. Divine love 



170 OLD CORN. 

does not conceal danger, but warns against it, and 
would dispel a shallow optimism that affirms that all is 
well just because we wish it was. 

(4.) In conclusion, we would encourage every true 
disciple of Christ to " be strong, fear not ; behold, your 
God will come with vengeance, even God with a rec- 
ompense ; He will come and save you.'''' " Think it not 
strange concerning the fiery trial which is to try you," 
but be sure that the time is coming when our " faith " 
shall be tested. 

There is an intellectual faith in a personal God, who 
made all things, and who is holy, just, omnipotent, etc. 
But this comes short of the " faith " that Jesus asks 
about. Then there is a faith beyond this, that acknowl- 
edges God as a governor and a ruler in His providential 
dealings with men ; that accepts the historical authority 
of His word, and acknowledges Jesus Christ as His 
Son, and yet the " faith " that " purifies the heart," 
"works by love," and "overcomes the world," is far 
above and beyond either of these, though it must in- 
clude them both. Saving "faith" is not only to 
believe the truth about Jesus, but it is to trust Him as 
a personal Savior, and to rely implicitly on His aton- 
ing blood and the Holy Spirit for a present salvation. 

Then "let us hold fast the profession of our faith 
without wavering." That is one of the most important 
things to do. In this way our light shines foV the help 
of others, and they become sharers of our joy and 
helpers our faith. Not only so, we are to " overcome 
by the blood of the Lamb and the word of our testi- 
mony." Then, too, let us be " diligent," for laziness 
is even worse than uselessness, which always paves the 



SHALL HE FIND FAITH? Ill 

way for a halting, uncertain and flabby religious life. 
Christ has indeed gone away, and does not seem to 
interfere at all with this world's affairs, nor punish His 
enemies, nor reward His friends. But He is coming 
back. "Occupy till I come" is His word to us. No 
surprise that many an "evil servant shall say in his 
heart, "My Lord delayeth his coming," and that "scof- 
fers " are now saying, " Where is the promise of his 
coming?" But "let your loins be girded about and 
your lights burning ; and ye yourselves like unto men 
that wait for their Lord, when he will return from the 
wedding." " Behold, I come as a thief. Blessed is he 
that watcheth and keepeth his garments, lest he walk 
naked and they see his shame." 



CHAPTER XVII. 

SELF-PRESERVATION. 
" Keep yourselves in the love of God." — Jude 21. 

THIS is an apostolic injunction for Christians in all 
time. It emphasizes the human side of the condi- 
tions on which we maybe preserved "blameless" and 
"presented faultless." We find many who decline 
from the "love of God," and thus dishonor Him, and 
bring barrenness upon themselves. No doubt this 
generally proceeds from a failure to rely upon the 
keeping power of God. But this in turn is directly 
traceable to a disregard of the requirement of the text. 
We have failed to "keep ourselves." Here, as else- 
where, divine sovereignty must not be divorced from 
human responsibility and free agency. True, the prom- 
ises of God, not only to save, but to "keep" and to 
" preserve," are abundant and full of comfort and 
encouragement. In this same Epistle, Jude tells us of 
" Him that is able to keep }^ou from falling," and of 
those that are "preserved in Jesus Christ." And Peter 
tells us of those " who are kept by the power of God 
through faith." And Paul declares that "the Lord is 
faithful who shall stablish you and keep you from evil." 



SELF-PRESERVATION. 173 

And Jesus prays that " thou shouldst keep them from 
the evil one." But while it is evident that it is only 
by divine power that we can be kept in the "love of 
God," it is equally true that if our part is not performed, 
if we do not exercise due diligence, and "do these 
things," we shall become "barren and unfruitful," and 
"fall from the grace of God." Jesus is indeed our 
wonderful keeper, but He will not invade our free 
agency, and cannot perform that which we are reason- 
ably required to do ourselves. Our responsibilities are 
not lessened by grace, but the divine requirement to 
"work out our own salvation " is imperative. 

I. Let us, then, notice the vast importance of "keep- 
ing ourselves in the love of God." " The love of God " 
is a phrase that expresses, not only the love which God 
has for us, but that sphere of His love into which we 
have been brought by faith in Jesus Christ. It also 
comprehends the "love of God shed abroad in our 
hearts by the Holy Ghost." It is thus, far more than 
an earthly or natural love " kindled " in our hearts, and 
merely transferred from earthly objects to God. It is 
an exotic, a supernatural infusion of divine love wrought 
by the Holy Ghost. " In the love of God," stands, 
therefore, for the Christian experience of " them that 
are sanctified by God the Father and preserved in Jesus 
Christ." We cannot wonder, then, that the repeated 
injunctions of our Lord to " Abide in me," " Continue 
ye in my love," " Abide in my love," etc., are accompanied 
with such promises as fullness of "joy," bringing forth 
"much fruit," and "asking what ye will and it shall be 
done unto you." While to " abide not in me " is to be 



174 OLD CORN. 

"cast forth as a branch," and be withered. "Beware," 
says Peter, " lest ye fall from your own steadfastness." 
Some of the ways in which men have been tempted to 
their fall in days past are alluded to in this connection, 
as if typical of the dangers that beset us in all ages. 

(1.) There is "the way of Cain." His "way" was 
to disregard the word of God. He was the first skeptic. 
He believed in natural religion. He started the 
" Higher criticism." The warnings of God were treated 
with contempt and defiance. Then, because his broth- 
er's sacrifice was pleasing to God, his jealousy and envy 
quickly ripened into murder. 

(2.) Again, there is " the error of Balaam," who was 
beguiled by covetousness. He forsook the right way of 
getting money, and thought possibly the Lord might be 
persuaded to sanction the plan. He had opened his 
soul to evil propositions, for the purpose of obtaining 
temporal benefits, and desired the wages of unrighteous- 
ness offered by the Moabite ambassadors, although he 
declared he was determined not to " go beyond the 
word of the Lord." 

(3.) Then there was the " gain-saying " of Korah, 
who opposed the authority of Moses a'id lifted the 
standard of revolt against the Lord's servant, in the 
name of liberty and human rights. The meekest man 
in the world had been called of God, and put into a 
certain position, and qualified for His special service. 
There was no usurpation of any kind. Whatever was 
upon Moses had been placed there bj T God Himself, and 
not "taken upon him." But the restless, envious schis- 
matic spirit of Korah saw it otherwise. He and his 
associates thought that all were on a dead level and 



SELF-PRESERVATION. 175 

had " equal rights" and they found it plausible to raise 
the cry that Moses and Aaron were lording it over their 
brethren, who were all as holy as they were, and whose 
liberties were being trampled down with an iron heel 
by self-constituted "bosses." Surely, multitudes have 
been ensnared by the " gain-saying of Core," and having 
lost the " love of God," have been swallowed up by the 
earth. Their real quarrel is with God and His plans, 
and not with His servants. We are pointed to these 
notable examples of envy, covetousness and jealousy as 
illustrating the frightful progress of sin in such as depart 
from "the love of God." Under cover of religious zeal 
we may occasionally find some, even in this day, who are 
so jealous lest holiness and spirituality should be embar- 
rassed by some "side issue " that the}? - are too narrow to 
walk charitably, or even to be strictly honest toward 
those who do not precisely " follow after " them. 

II. How to " keep yourselves in the love of God " is 
clearly brought out in the context. First, " Building 
up yourselves on your most holy faith." " Holy faith," 
objectively, refers to that cycle of truths "once deliv- 
ered to the saints," by our Lord Jesus Christ and His 
apostles. These truths are the foundation of the Chris- 
tian's faith and hope, and are for the government of 
conduct as the only infallible rule of life. Thus de- 
fined it is antithetical to the rationalism of the unholy 
scoffers and infidels, who "separate themselves and have 
not the Spirit." And it is only by resting securely on 
this foundation of apostolic testimony as revealed in the 
Scriptures, that the church can stand against the flood 
of unbelief and ungodliness of the last days. " Holy 



170 OLD CORN. 

faith," however, has its subjective and individual aspect 
in this connection. It may be called the 'foundation 
grace of all Christian life. Through " faith " the life of 
God is received into the soul, and we are born again. 
It is through the grace of faith that we are introduced 
into a participation of gospel blessings. It is " by grace, 
through faith " in Jesus Christ our Lord, that we are 
saved. 

He is the alone foundation laid by God Himself, both 
for the church and its individual members. To " build 
up" ourselves, then, on this "most holy faith" is pre- 
cisely the antithesis of such as puff up themselves on 
the quicksand of unbelief and rebellion, " foaming out 
their own shame/' Upon an experimental knowledge 
of God and of Christ as a foundation, every child of 
God is thus called upon to rear the superstructure of a 
developed Christian life. How, then, can we build? 
Not by self-invoked or self-directed efforts of our own. 
Nor yet by distrusting God's love for us, and His power 
to keep us. To search ourselves for evidences of worth- 
iness is to sink in the slough of despond. To look at 
ourselves at all is to take our eyes away from Jesus. 
Nevertheless, He will not do all the doing for us. He 
cannot perform for us that which we are bound to do 
ourselves, in His strength, to be sure, yet as responsi- 
ble beings and free agents ! " Work out your own 
salvation" does not mean to "work" for it, but to 
"work it out" and develop that which God has wrought 
within us. It is real "work" to be in earnest about 
the salvation of others. To realize that we are " pull- 
ing them out of the fire." 

We are to "have compassion, making a difference." 



SELF-PRESERVATION. Ill 

Some are deceived and weak, while some are incorrigi- 
ble. A clergyman was once denouncing a weak and 
inconsistent man as a pretender, with whom he would 
have nothing more to do, to the Rev. Leigh Richmond, 
who replied, " Nay, brother, let us be humble and mod- 
erate. With opportunity on the one hand and Satan on 
the other, and God's grace at neither, where should you 
and I be ? " It is easier for unsanctified professors to 
grumble and find fault, and stumble over others, than 
to "pull them out of the fire" and bind up their 
wounds. But this is health to the bones of those who 
would "keep themselves in the love of God," while a 
criticising, unkind or censorious spirit is death to all 
spiritual life. A prime necessity of " building," there- 
fore, is to "go work in my vineyard." When " sin is 
purged," we are sure to hear a " voice saying," " Whom 
shall I send? " But too many people are busy planning 
for others, and so get mixed in their reply, as the old 
negro did when he answered, " Here am I ; send him.'" 

III. " Praying in the Holy Ghost " is coordinate 
with " building on holy faith," as a second condition of 
"keeping ourselves in the love of God." "Prayer is 
the nurse of faith," says one ; and we may add, of all 
other graces. To "continue instant in prayer," or to 
"pray without ceasing," is a prime necessity of Christian 
life, as much so as the atmosphere is to physical life. 
And just as breathing is a spontaneous, natural thing to 
the physical organism when in health, so prayer becomes 
to the soul when restored to perfect soundness. Cer- 
tainly " we know not what to pray for as we ought," 
but one of the results of mercy and grace is the gift of 



178 OLD CORN. 

tne Spirit that " helpeth our infirmities," and all true 
praj^er is " in the Holy Ghost," " which He hath given 
us." It is the Holy Ghost who is present with such as 
are "in the love of God," that He may excite in their 
minds and hearts all holy affections, whether toward 
God or man. And all holy desires will readily find 
expression in "prayer and supplication with thanks- 
giving." A godly negro slave was asked by a luke- 
warm Christian, " Jack, how is it that you always keep 
steadily on in this blessed way?" "Why, massa, I jes' 
fall flat on de promise an' pray right up." " Praying in 
the Holy Ghost " is not making fine speeches on your 
knees. It is not addressing the audience instead of the 
Lord. It is not a cold-blooded, intellectual series of 
platitudes that are utterly valueless, unless the Lord 
knows less than we do. It is not lecturing folks with 
the eyes closed, or exhorting or expounding. " Praying 
in the Holy Ghost" is fervent, persevering, importunate. 
" Thomas, I hope 3^ou prayed." " Oh, yes, sir! " "Did 
you repeat the collect?" " I prayed, sir." " Well, but 
how did you pray ? " " Why, sir, I begged"'' 

When Luther heard that Melancthon was about to 
die, he hastened to his bedside, one hundred and fifty 
miles away, and found his e} T es glazed, and the cold, 
clammy sweat of death upon him. He then fell upon 
his knees and began to wrestle with God in prayer, and 
with great fervency plead for more than an hour that 
God should not deny him this one request, and restore 
his beloved Melancthon. He then arose and ordered a 
dish of soup prepared, but when it was brought to the 
dying man, he said, " O Luther, why will you not let 
me go home and be at rest?" As he was disinclined 



SELF-PRESERVATION. 179 

to taste it, Luther said, " Philip, eat, or I will excom- 
municate you." He then partook of the food, was 
speedily restored, and lived and labored for years. 
"God gave me my brother Melancthon back in direct 
answer to prayer," said Luther. " Praying in the Holy 
Ghost" means communion, preservation and answered 
prayer. 

IV. Once more. We are to " look for the mercy of 
our Lord Jesus Christ unto eternal life." That is, 
expect fully, and belie vingly anticipate the continued 
saving "mercy" of God in Christ Jesus unto the end of 
this life, and unto " eternal life " in glorification. Sal- 
vation now and glory in the world to come are all of 
grace. "Christianity is an unfathomable sea of the 
mercies of Jesus Christ." From first to last everything 
results from mercy and grace. It is nevertheless true 
that He "will render to every man according to his 
deeds. To them who by patient continuance in well 
doing, seek for glory and honor and immortality, eter- 
nal life." Here, then, is the sense in which "eternal 
life " is used in our context. Our present possession of 
salvation is the "gift of God" and "eternal life" in 
kind, but only an earnest of its fullness and complete- 
ness in glory. This is called "glory, honor, immortal- 
ity." The "glory" of God as opposed to the vain glory 
of man. 

His eternal glory and our glorification with Him in 
contrast with all earthly glories. It is the " honor " 
that cometh from God only, and is everlasting in con- 
trast with the "praise of men." It is "immortality" 
in its incorruptibility or deliverance from all possible 



180 OLD CORN. 

corruption. It is joint heirship with Jesus Christ who 
"will give glory, honor, and immortality to" whom? 
To those who "seek" for them. Who "continue in 
well doing," who "keep themselves in the love of 
God and look for the mercy of our Lord Jesus Christ 
unto eternal life." "Patient continuance" has more 
reference, doubtless, to the "persecutions," oppositions 
and fiery trials of the way than to its length. Jesus 
told His disciples what they should receive " now in this 
time with persecutions," but He did not say how long, 
only "in the world to come eternal life." And Paul 
says, "for ye have need of patience, that after j^e have 
done the will of God ye might receive the promise. For 
yet a little while, and he that shall come will come, and 
will not tarry." 

We have, then, a trinity of coordinate obligations 
which guard the " keeping of ourselves in the love of 
God." " Building." " Praying." " Looking. " In this 
blessed occupation we have the express cooperation of 
the Holy Trinity. The "love " of God the Father, the 
intercessory " prayer " of the Holy Ghost, and the 
" mercy " of our Lord Jesus Christ " who is rich in 
mercy for his great love wherewith he loved us." What 
a well-spring of happiness and source of courage to our 
hope and our waiting, to be assured that " he delighteth 
in mercy!" When Victoria was but a girl queen, the 
death-warrant of a deserting soldier who had been 
court-marshaled was brought to her to sign. She asked 
Wellington, "Have you nothing to say in behalf of this 
man?" "Nothing; he has deserted three times." 
" Think again, my lord." " Well, he may be a good 
man for aught that I know, but he certainly is a bad 



SELF-PRESERVATION. 181 

soldier.''' " Oh, thank you a thousand times ! " exclaimed 
the queen, and she quickly wrote "pardoned" across 
the warrant, trembling with delight that she could find 
an excuse for the exercise of " mercy." 

In the cross of Christ, a just God has a divine ground 
on which to vindicate all the claims of justice and holi- 
ness, and at the same time deal in mercy toward the 
sinner. Much more, then, should those filled with His 
" love " wait with delight and look with strong confi- 
dence "for the mercy of our Lord Jesus Christ unto 
eternal life." Thanks be unto God who giveth us the 
victory through Him. 



CHAPTER XVIII. 

ANTAGONISMS TO HOLINESS. 

" These tilings speak, and exhort, and rebuke with all authority. 
Let no man despise thee. — Titus 2: 15. 

IT would be small business to devote ourselves to the 
refutation of most of the attitudes and sayings of 
men, which are commonly catalogued as oppositions to 
holiness and persecutions. For, in the first place, many 
of these do no particular harm, and those of us who 
are fighting the battles of the Lord have no time to 
simply play soldier. And then, again, many of these 
things are not intended to accomplish the harm they are 
capable of ; but are the outspeaking of ignorance and 
thoughtlessness, or of that flippancy with which men 
too often treat sober, serious and spiritual matters. 
Besides this, the best antidote for many forms of oppo- 
sition is an unfeigned indifference and a quiet inatten- 
tiveness ; and holiness itself, if not an exterminator, is 
a pretty sure regulator of the combative part of our 
dispositions, and to be sanctified is, at least, to be saved 
from being porcupinish. 

But it sometimes happens that men who can be 
charged neither with ignorance nor flippancy, and who 



ANTAGONISMS TO HOLINESS. 183 

cannot be dismissed as lacking influence and capacity 
for much harm, do set themselves in antagonism to this 
the very central idea of Christianity. And, as the in- 
jury to the kingdom of our Lord is irreparable in many 
instances, it does sometimes become incumbent upon 
us to arise, if not to resist them, at least to warn the 
unwary, and to rescue the truth from damage. 

And this becomes particularly necessary where the 
assault is made not upon details, or non-essentials, but 
when cardinal principles of faith or practice are 
assailed or sought to be undermined. In this instance 
we may confine our address to but two of the points 
thus assailed, and this because of their relative impor- 
tance on the one hand, and because of the energy and 
persistency with which the assault is urged, upon the 
other. 

I. The antagonism directed against the teaching of a 
real deliverance from inbred sin. 

II. The embargo placed upon personal confession of 
the experience and state of holiness. 

I. Let us examine some of the arguments against 
the -doctrine of true holiness. 

Holiness is not often objected to by sinners or world- 
lings, but by a class of theologians who are apparently 
far more zealous in denouncing the work of their 
brethren in the ministry than the works of the devil. 
Of course they are sincere in all of this, and we have no 
disposition to bring a railing accusation against any, 
but the boldness of error must not deter us from vindi- 
cating the truth, and once more we repeat the challenge 



184 OLD CORN. 

of Elijah — "The God that answereth by fire, let him 
be God." In such a conflict of opinion there is no 
place for personalities or unkind aspersion, but in a 
solemn appeal to Scripture and the Holy Spirit, we 
may, if we will, weigh argument and discover the mind 
of God. In a late publication is a notable letter 
written by a preacher and writer of much ability, and 
very active in Christian work. He arraigns the teach- 
ing of a real deliverance from "inbred sin." He is 
stirred up to this " on hearing . . . that many 
earnest people were beginning to believe " in it, etc. 
Sure enough ! That is the very kind of people that 
do believe it. 

It is charged that this teaching is "misleading" and 
" un scriptural," and " they fail to take into considera- 
tion the fact that we have inherited a body (' the flesh') 
which has come to us, through hundreds of generations 
of people more or less depraved, and the appetites 
of which cannot but be therefore predisposed to sin," 
etc. 

Granting this, why should it seem too bard for God 
to eliminate from these "appetites," this abnormal 
"predisposition to sin," and yet leave the "appetites" 
to fulfill their normal and God-created functions, as in 
the case of " Adam's body as it came fresh from his 
Maker's hand "? It is allowed that the Lord Jesus can 
and will keep these appetites from all sinful and overt 
action, can keep lip and life, speech and act," 
"can keep from all known sin, all those who wholly 
trust him "! Now we submit that if this is true, — and 
it is, — much more, then, can God do a less difficult thing 
and eradicate or "destroy" this predisposition to sin," 






ANTAGONISMS TO HOLINESS. 185 

existing in the " appetites," and yet save the appetite 
itself, enabling men to glorify God whether they eat or 
drink. Augustine said : " If we deny the possibility 
(for a man to be without sin) we detract from the free 
will of man who voluntarily desires this, or from the 
power of God, which effects it by His aid." God " can 
lead us to loathe" the presence of sin, and He only is 
able to abolish it and purify our " appetites," but He 
won't do it. It is insisted that " till we die, and get the 
resurrection body, we must bear about the body of this 
flesh with appetites and desires which have come to us 
with a considerable bias towards evil." We are glad to 
get this antagonism located in the last ditch. It seems 
to be implied that God can " create a clean heart," that 
He can " sanctify " and " preserve blameless " the 
whole spirit and soul, and cast the devils of sin out of 
the citadel of " Man-Soul," but without even the 
decency of asking leave as formerly, they entrench 
themselves in the walls of that city, from which no 
power in earth or heaven can dislodge them, until 
these walls crumble and fall. Whether it is death or 
transmigration that occurs in this fall, we are not told. 
Now let us test this unreasonable doctrine by ex- 
perience. Mr. Moody tells of a lawyer whom he met 
in England with an " appetite " for liquor that had 
entirely enslaved him for years. God delivered him so 
completely that his desire for strong drink was taken 
away and had not yet once appeared at the end of 
seven years ! To these facts Mr. Moody and the 
lawyer both testified all through England with blessed 
results. Is there any objection to this ? None at all, 
we are sure. This was a " victory " but it was more 



186 OLD CORX. 

than a victory — it was the extinction of the "sinful 
bias towards evil " that was in the " appetite," though 
not destroying the appetite itself, for the natural and 
God-given appetite for wholesome food and drink 
remained with the man. 

Now let us consider another principle admitted by 
all, and that is this: that acquired "appetites" and 
propensities to evil, such as rum, opium, tobacco, etc., 
are even more indelible and invincible than those born 
in us ! And for man, the one is just as impossible of 
removal as the other. With God, both are possible, 
and also practicable, as many examples and testimonies 
abundantly prove. We will take a witness from the 
"Note Book of Rev. W. Haslam, M.A.," on another 
line. He says that one day an elderly clergyman came 
foward and said : — 

" I inherited a dreadful temper. As a child I was 
often punished for it, and at college I was ashamed 
again and again for my passionate outbreaks. 

"After my ordination, I grieve to say, I was De- 
fined into many improprieties of violent temper, for 
which I had to apologize and sometimes make amends. 

" Oh ! how earnestly I prayed God to help me to 
overcome this infirmity, and how often I made resolu- 
tions ; but all was in vain. 

" Sometimes I had power to control myself. 

" I felt that my temper was still there, boiling with- 
in. It was not dead, or gone, but only kept under for 
the time. I continued in prayer, and with many 
watchful efforts I tried to keep down my enemy. 

" One day after a great fall I returned to my study 
in despair. Kneeling down, I said : ' O Lord, is there 



ANTAGONISMS TO HOLINESS. 187 

no deliverance for me? Forgive my sin, I beseech 
Thee, and do deliver me from this temper. I cannot 
do anything to conquer it. Lord, do Thou save me.' 

" When I once let myself go into God's hands, such 
a calm thankfulness stole over me. The Lord was 
present in the power of His love, and it seemed as 
though He pitied me in my distress. Hot tears flowed 
from my eyes, and I could do nothing but sob. I felt 
that my prayer was answered, and my deliverance had 
come. With grateful love I thanked God, and rose up 
from my knees. 

"All that afternoon, I felt as if I had been actually 
in the divine presence, and that the Lord had spoken 
to me. From that day to this, nearly three years, I 
have had many and often very great provocations; but 
thank God, I have not been overcome by them. I can- 
not tell you what has become of my temper — the 
Lord has taken it away. 

"Oh, the years of misery and trial I have passed 
through, all because I did not know that the Lord was 
able and willing to give me a complete deliverance ! " 

Now, here is a deliverance that goes deeper than an 
" appetite with a considerable bias towards evil." It is 
more than a "bias towards," it is sin in essence, in its 
root, and touches one of the most difficult of psycho- 
logical problems. But it is solved by the power of 
God. Mr. Haslam confirms this witness as follows : — 

"The more I observed this gentleman afterwards, the 
more confirmed I was of the reality of his story. If he 
had been an irritable and passionate man before, beyond 
all doubt he was now most loving and patient — full of 
compassion for others ; his forbearance and gentleness 



188 OLD CORN. 

were so striking that it seemed impossible he could ever 
have been otherwise." 

Yet, in the face of Scripture, reason, and such testi- 
mony, men are found given over to such an insanity of 
skepticism as to deny them all, and blindly adhere to 
dogmas that dishonor God and dishearten men. 

Of course all of its school of thought, teach "holi- 
ness" and "sanctification." In Heb. 12: 14, "holiness 
is rendered ' the sanctification,' and this in turn is only 
a Latin equivalent for ' setting apart,' as Sinai among 
mountains, the Sabbath among days," etc. Thus " the 
sanctification," about which so much is said in the New 
Testament, is made no more to a Christian than it is to a 
mountain or a day, — merely a judicial separation that 
does not in the least effect any change in his real char- 
acter at all ! And even this is only to be " followed 
after." And " this habit (of following after) is not to 
be acquired in a bound or in a leap. It can be formed 
in its perfection only after years of self-discipline and 
watchful self-culture ! " How can this definition of 
"sanctification" be accepted as the only one, by in- 
telligent people who have dictionaries that give them 
also another and a primary meaning, viz. : "The act of 
making holy." " The act of God's grace by which the 
affections of men are purified" (Webster). But this 
theology does not recognize "acts of God's grace," 
nor " purified affections." Even in the human matter 
of consecration, or "setting apart," it is a long drawn 
out habit of "following after," only to be completed 
" after years of self-discipline," etc. The hateful thing 
(" self ") is to have " no quarter," but to have plenty 
of " discipline " and " culture." The solemn admonition 



ANTAGONISMS TO HOLINESS. 189 

is, " Do not expect to be rid of it" " Even if you 
say you have conquered it, then it lurks beneath the 
smile of your complacency." But if it conquers us, we 
fall into sin, and then it laughs outright in fiendish 
glee ! We confess that we no longer wonder that such 
teachers are " impressed with the solemn and awful 
character of the Christian life." With such a faulty 
and unscriptural ideal, there is nothing but failure and 
disobedience before them, and those who accept their 
teaching. We cannot see one ray of sunshine to pierce 
the hopeless gloom of such a regimen of self-effort, 
" self-discipline " and " self-culture." Not one exalting 
thought of Jesus Christ's power to really and truly 
"save them to the uttermost that come unto God by 
him " ; of His ability " to do exceeding abundantly 
above all that we ask or think " ; or of serving God 
"without fear, in holiness and righteousness before 
him all the days of our lives." Paul's testimony after 
a quarter of a century of such service confirms its prac- 
ticability. "I have lived in all good conscience before 
God until this day." And true " holiness " always 
gives a note of triumph to its possessor, who shouts, 
" Thanks be to God, which giveth us the victory through 
our Lord Jesus Christ ! " 

II. Let us now look briefly at some objections to a 
personal testimony to holiness : — 

It is objected that "Christians, however sincere, have 
no senses, either natural or spiritual, capable of giving 
them reliable information as to their having been de- 
livered from in-dwelling sin." 

We would inquire of such objectors whether they 



190 OLD CORN. 

think Christians can have such "reliable information" 
as to the forgiveness of their sins ? What is the mean- 
ing of 1 Cor. 2 : 12? "Now we have received, not the 
spirit of the world, but the spirit which is of God : that 
we might know the things that are freely given to us 
of God." And again: "If our heart condemn us not, 
then have we confidence toward God." Is it not clear 
that if " deliverance from in-dwelling sin " is indeed 
one of "the things freely given us of God," He will 
certainly give us " reliable information " as to it ? But 
one goes further and expresses his opinion that neither 
Wesley, Whitefield, nor George Fox " ever claimed to 
have experienced the cleansing away of inbred sin ; and 
if they had, we doubt whether their wives, children and 
neighbors believed it of them, blessed saints of God as 
we believe they were." In other words, these "wives, 
children and neighbors," saved or unsaved, would know 
more of the deep things of God, and of the inner life 
of His saints, by the sight of their eyes, than these 
"blessed saints" could themselves know by the deepest 
experience ! The argument so far seems to stand 
thus : — 

1. There is no such thing as " deliverance from in- 
dwelling sin." 

2. Even if Christians were thus delivered, they 
could have no reliable information about it. 

3. None of the saints of God ever claimed such an 
experience. 

4. If they should, nobody would believe them, since 
the very effort to tell the truth would prove them liars. 



ANTAGONISMS TO HOLINESS. 191 

Well, the followers of Jesus should not object, " For 
neither did his brethren believe in him" (John 7: 5). 

But another objector says : — 

" I have never yet met with any one person who was 
really entirely sanctified ! And I do not believe that 
any one else ever met such a person." But this is 
to deny that such persons ever existed, in either past 
or present days, which is a flat denial of God's testi- 
mony about it. Besides, it is hard to tell how we could 
be sure that we have never yet seen a strange man of 
whom we have never seen even a likeness. 

At the bottom of this difficulty lies this fact: He 
does not believe there really is any such thing as " en- 
tire sanctification " or holiness taught in the Bible ; 
that is, for living men. Well, this is not surprising. 
There are numbers of honest men intently reading their 
Bibles, and in like manner failing to find this truth. 
John Newton tells us that Dr. Taylor once said to him : 
" Sir, I have collated every word in the Hebrew Scrip- 
ture seventeen times, and it is very strange if the 
doctrine of the atonement you hold should not have 
been found by me!" "I am not surprised at this," 
said Mr. Newton ; " I once went to light my candle 
with the extinguisher on it." Now, theologically, a 
man may do this "seventeen times" or seventy times; 
the extinguishers of education, of prejudice, of unbelief 
and of blindness must come off, or we can never " make 
men see what is the fellowship of the mystery" of the 
gospel. Then there are other men who stoutly deny 
that true "sanctification" is in the Bible, who ought to 
be as honest as was Hume, the great infidel, and who 
acknowledged to a clergyman of Durham that he had 



192 OLD CORN. 

" never read the New Testament with attention." But 
it seems to us that a preacher without even the doctrine 
of holiness, is like an ambassador without his message. 

But another objection is equally mischievous. It 
discredits all witnesses to such an experience as self- 
deceivers. It thinks " no one ever met such a person " 
as really enjoyed this experience. That is to say, that 
Paul and Fox and Wesley and Whitefield, and thou- 
sands of sainted dead, all of whom were "seen" by 
multitudes, either never professed any such thing, or if 
they did they were only "deceived." But it must be 
the latter, because it is beyond the reach of cavil that 
they professed it most unequivocally. And if we pub- 
lish such saints as these as deceived in what they 
professed and taught, how can we expect but that in 
turn we shall be regarded as deceived and deceivers in 
reference to all that we profess and teach. "With 
what judgment ye judge, ye shall be judged," is of inevi- 
table application in a case like this, we may be quite 
sure. And it is equally fatal to our own testimony, if 
we discredit the intelligence of the living witnesses 
that are all about us, by saying they are only "greatly 
deceiving themselves." And their honesty by saying, 
"Probably it would not be unwise, in ordinary business 
and social life, to keep an extra sharp eye upon persons 
thus claiming to be entirely sanctified!" 

Indeed ? And what is this but to say that while we 
may safely trust a man who lays no claim to honesty 
whatever, we must " keep an extra sharp eye " on the 
man who insists upon an upright life, especially if he 
makes any profession of religion. Does not every one 
know that this is just the opinion that infidels have of 



ANTAGONISMS TO HOLINESS. 193 

all Christians everywhere? And the opinion that every 
libertine has of every man and women that dares say a 
word in defense of social purity ? And what would be 
the condition of morals in a community where matri- 
monial infidelity was so common that the very fact that 
a couple stood in the presence of God and men and 
vowed to be true to one another till death, should expose 
them to the suspicion and ridicule of the public, but 
especially of the rest of the husbands and wives in that 
community ? And for professing Christians to scoff at 
the idea of heart purity must be in like manner the 
most unmistakable advertisement of their own impurity 
and untrustworthiness ! The logic is irresistible. The 
fact is, the Apostle states the case very clearly in Titus 
1: 15: "Unto the pure all things are pure: but unto 
them that are denied and unbelieving is nothing pure." 
The condition of the "mind and conscience" of the on- 
looker inevitably affects the vision. And this great spir- 
itual truth has passed into a multitude of human proverbs. 
Is David a hypocrite when he says, " I have not sat 
with vain persons, neither will I join with dissem- 
blers. I have hated the congregation of evil-doers, 
and will not sit with the wicked"? He says the Lord 
"heard my cry" and "brought me up out of the 
horrible pit," and "set my feet upon a rock" and "put 
a new song into my mouth." He blesses the man 
"whose transgression is forgiven" and "in whose spirit 
there is no guile." Do our friends really believe that 
men can be justified by faith, and "have peace with 
God" at all? Or, are they to be always occupied with 
their guilt, and imagine that this is humility instead of 
deadly unbelief in the value of their sacrifice, which it 



194 OLD CORN. 

really is. Even a Jew could know that his conscience 
was temporarily purged by the blood of a goat. But 
it is a very common thing for men to think that it is 
honoring God, and a mark of great humility for them 
to confess inward vileness all their lives, and that if 
others confess to a deliverance from such corruption 
it is the surest exhibition of spiritual pride. 

Now why is this ? It is the inevitable product of a 
total misapprehension as to the nature of holiness and 
the true grounds of it. If the premises were true their 
conclusions would be true. But both are false. Holi- 
ness is not attained by self-effort, or subduing sin more 
and more, or gradualism of any sort. And it is never 
obtained until every one of these human plans, and 
all confidence in the flesh, are utterly given up and 
abandoned. If it is ever received at all, it will be in 
such a way that we will be conscious that it is a gift 
bestowed by God and by none other. If it is ever 
wrought in us it will be by the Holy Ghost, and be- 
cause of our entire reliance upon Him. Now, if all 
men believed this, and also that in such cases the work 
was really wrought by Him, it is evident that a testi- 
mony to the facts in the case would be regarded as 
glorifying Jesus and not ourselves, and the most com- 
plete mortification of pride conceivable instead of 
"Pharisaic assumption." 

And the truth is this : that humility is a grace that 
can only be found in perfection in that heart that is 
perfectly pure. True humility will never be found to 
coexist with a low state of spiritual life. There is a 
human thing that goes by that name, and not at all a 
real fruit of the Spirit. A full assurance of pardon and 



ANTAGONISMS TO HOLINESS. 195 

purity does not minister to the spirit of self-confidence 
and pride, but is death to these. It does not produce 
self-gratulation, but gratitude, praise and humility. 
When a man consents to live in an almshouse, he cer- 
tainly surrenders all pretense to self-support and inde- 
pendence, consenting to live on the bounty of others. 
And he could surely boast of his home and his food and 
his clothing without the foolish imputation of "pride." 
The obvious absence of everthing like that would cause 
us to marvel at him if anything would. No doubt but 
all of us have realized the hatefulness of inbred sin and 
self-life, and would rejoice to be rid of it. Well, 
beloved, there is a way to lose it and to know that it is 
gone. Then there is a way to retain it, and groan over 
it all our days. May we be enabled to see the " more 
excellent way" through grace. It is the short cut out 
of perplexities and doubts and short-sighted misappre- 
hensions. 



CHAPTER XIX. 

SPIRITUALITY VS. RITUALISM. 

" Jesus saith unto her, Woman, believe me, the hour cometh, 
when ye shall neither in this mountain, nor yet at Jerusalem, 
worship the Father. . . . God is a Spirit : and they that worship 
him must worship him in spirit and in truth." — John 4: 21, 24. 

RITUALISM attaches cardinal importance to place 
and form in worship. " Jerusalem " in this con- 
nection justly represents a system and a place of wor- 
ship, which once had divine sanction and authority; 
while "this mountain" is a fit symbol of a ritualism 
which is at best mongrel in its character, but which 
would, nevertheless, claim divine and exclusive author- 
ity on the ground of ancestral precedent. " Our fathers 
worshiped in this mountain." Our Lord's reply arrays 
the spirituality of the Father against material and sen- 
sible concepts, and the spiritual worship which He seeks 
against the authorized but transient ritual of Judaism, 
as well as against the invented and traditional ritualism 
of the Samaritans. Practically viewed, the words of 
the text array the spirituality of the religion of Jesus 
as a refutation of the claims of a human and ancestral 
ritualism, and as a graduation from the authorized rit- 



SPIRITUALITY VS. RITUALISM. 197 

ualism of the Jews. And perhaps very timely use of it 
might be made in the former application merely ; for 
there seems to he no little Samaritanism of this sort 
nowadays seeking to impose the yoke of its "ought'' 
upon the worshipers of the Father, but which has not 
a tithe of the claim to divine authority which even the 
ceremonial worship of Judaism had. 

But our time and attention will be devoted the rather 
to an examination of this subject as it refers to a ritual- 
ism which was doubtless inspired, but which has just as 
truly been superseded by the " coming of the hour " in 
which "ye shall neither in this mountain, nor yet in 
Jerusalem, worship the Father." 

And perhaps the most natural method of examining 
the subject will be somewhat of an historical review of 
God's progressive revelation of truth and regulation of 
the true worship, which will involve a hasty glance at 
each of the 

THREE GREAT DISPENSATIONS OF THE TRINITY. 

In the Antediluvian world man seems to have been 
left with little law, either civil or religious, and the 
speedy result was that " all flesh had corrupted his way 
on the earth," and " it was filled with violence." " And 
God said unto Noah, behold I will destroy them from 
the earth." . . . 

I. "And after these things," "the God of glory 
appeared unto our father Abraham," "and into the land 
of Canaan they came," " unto the place of Sichem." 
" There builded he an altar unto the Lord, who appeared 
unto him." Again, " God talked with him, saying, I 



198 OLD CORN. 

will establish my covenant between me and thee." 
" And he received the sign of circumcision, a seal of 
the righteousness of the faith which he had." And his 
"covenant of promise" imposed no other conditions, 
made no other demands, but was one of unconditional 
grace. " I will show thee." "/will make of thee a 
great nation," " And I will bless thee," " And I will 
give unto thee the land wherein thou art a stranger," 
" And I will bless her and give thee a son also of her." 
Again we note that God gave this inheritance to Abra- 
ham by promise, not by law, agreement, or compact. 

About four hundred years later, " the Lord said, I 
have surely seen the affliction of my people which are 
in Egypt, and have heard their cry by reason of their 
task-masters ; for I know their sorrows, and I am come 
down to deliver them out of the hand of the Egyp- 
tians." And wondrously indeed, in this work of re- 
demption from the galling yoke of Egyptian thralldom, 
did the God of Abraham display Himself in behalf of 
His afflicted seed, "judging that nation to whom they 
were in bondage," and making good His promise that 
His people should "come forth out of Egypt and serve 
God upon Mount Sinai." Accordingly "the Lord 
came from Sinai and rose up from Seir unto them, and 
from His right hand went forth a fiery law for them." 

This was a new covenant, not of grace, but of works, 
" the one from Mount Sinai which gendereth to bond- 
age." One to which "all the people" became respon- 
sible, responding to God's demand to " obey my voice 
indeed, and keep my covenant," "all that the Lord hath 
spoken will we do." Inasmuch as the moral distance 
between God and Israel was so great, it was beautifully 



SPIRITUALITY VS. RITUALISM. 199 

fitting that He should retire into the darkness of a 
"thick cloud," and that when "the people saw the 
thunderings and the lightnings, and the noise of the 
trumpet, and the mountain smoking, they removed 
and stood afar off." The very expressive term "fiery," 
as applied to the law, not only declares the holiness of 
its divine character, but God's intolerance of sin, within 
or without, and His purpose to destroy it, for " our God 
is a consuming fire." 

Such is the "law that was given by Moses," and 
"was ordained by angels in the hand of a mediator." 
Thus far we have considered it as a whole, but we now 
need to understand clearly the distinction between the 
moral and the ceremonial, or that which was constitu- 
tional and permanent, and that which was legislative 
and temporary. The first was the moral law, " written 
with the finger of God on two tables of testimony," and 
these Moses "put into the ark," and "put the mercy 
seat above upon the ark." Now this moral law or 
commandment is holy, just and good, not only forbid- 
ding all sinful conduct in life, but it " is spiritual," and 
demands all holy affections from the heart. The sum 
of its first grand division is : " Thou shalt love the Lord 
thy God with all thy heart," while that of the second 
is : " Thou shalt love thy neighbor as thyself " (Matt. 
20:29). 

These are inflexible demands of the law, and not one 
tittle less will satisfy it. It thus declares God's unal- 
tered standard of what man ought to be and ought to 
do. But it comes to men who have as yet neither life 
nor righteousness, but are " carnal, sold under sin," 
since " by one offense judgment came upon all men to 



200 OLD CORN. 

condemnation," and sin hath reigned unto death. Now 
for this state of " enmity against God," the law contains 
no remedy. 

It offers neither improvement of man's nature, nor 
the imparting of a new one. It promises no strength, 
its speaks not of mercy. In uncompromising majesty 
it stands to insist on its righteous demands of those 
who are not only helpless and "without strength," but 
in absolute ignorance of the depth of their depravity 
and true distance from God. But just here it renders 
a wondrous service to them " that are ignorant and out 
of the way," b}*- giving a knowledge of sin that it 
might appear sin, and " that sin by the commandment 
might become exceeding sinful," that " the offense might 
(be seen to) abound, and the law work wrath," until, 
overwhelmed by the utter hopelessness and extent of 
moral derangement, and the impending curse of a 
broken law, the sinner might be glad to " flee for refuge 
to the hope set before him." 

And how was this under the first covenant? How 
precious are the unfoldings of the designs of the " God 
of all grace." How fitted are the announcements of 
the purposes of the divine mind to form and exalt the 
mind of man! Dismayed at the discoveiy of the ex- 
alted and unanswered claims of heaven, what a joy to 
find that God has not forgotten to make provision for 
man's deepest necessities ! A mercy seat " of pure 
gold" has been provided, and "there," said He, " I will 
meet with thee and commune with thee," no longer 
from the cloudy summit of Sinai, retiring " within the 
vail" into the "holiest of all," and from this blood- 
sprinkled mercy seat henceforth "the Lord called unto 



SPIRITUALITY VS. RITUALISM. 201 

Moses and spake unto him out of the tabernacle of the 
congregation," vindicating His name as "the Lord, the 
Lord God, merciful and gracious, long-suffering and 
abundant in goodness and truth, keeping mercy for 
thousands, forgiving iniquity and transgression and sin, 
yet by no means clearing the guilty." But what is the 
provision for forgiving transgression and sin, and " jus- 
tifying the ungodly and guilty," inasmuch as he cannot 
be "cleared," and "all the world" have become guilty 
before God? 

Paul gives the answer when he declares "the law 
was added because of transgressions," and surely if 
transgressors are ever " to come nigh " unto God and 
be constituted worshipers, He alone who is able, and 
who has undertaken to make provision for man's need, 
can give directions as to just how it shall be accom- 
plished. " So Aaron and his sons did all things which 
the Lord commanded by the hand of Moses." And 
thus there came to be a divinely appointed ceremonial 
law, and this was ritualism. All the minutia of life 
and every form of religious worship and service was 
carefully prescribed, and nothing was left to the inven- 
tion, imagination or whims of men. First of all a sac- 
rifice was appointed as the only ground of approach to 
God, on the universal principle declared from the 
beginning, that "without the shedding of blood is no 
remission." Next, priests "ordained to offer gifts and 
sacrifices," and lastly, "a worldly sanctuary," — a place 
of worship, a tabernacle which man pitched by God's 
order. Once again Jehovah condescends to allow man 
to prove his loyalty. "Ye shall, therefore, keep my 
statutes and my judgments, which if a man do he shall 



202 OLD CORN. 

live in them." Here life is not conditioned on what a 
man is, or on what he believes, but entirely on what he 
does. And on the other hand, " Cursed is every one 
that continueth not in all things that are written in the 
book of the law to do them." 

Thus, " every transgression and disobedience re- 
ceived a just recompense of reward," and the guilty 
who brought his offerings unto the Lord, " confessing 
that he had sinned in that thing," "the priest shall 
make an atonement for him as concerning his sin, and 
it shall be forgiven him," whilst he who neglected or 
rejected its provisions, or "despised Moses' law, died 
without mercy." It was a " ministration of condemna- 
tion," but "glorious," nevertheless. 

This " law served unto the example and shadow of 
heavenly things," and " the holy places made with hands 
were the figures of the true," and "the blood of bulls 
and of goats, and the ashes of an heifer sprinkling the 
unclean, did sanctify to the purifying of the flesh," or 
to the reformation, improvement and subjugation of 
the natural man. Doubtless there were many, who, 
like Nathaniel, were " Israelites indeed in whom was no 
guile," who, like Saul of Tarsus, were "blameless 
touching the righteousness of the law," and as Zacharias 
and Elizabeth "were both righteous before God, walk- 
ing in all the commandments and ordinances of the 
Lord blameless," who, nevertheless, "had not attained 
to the law of righteousness," which is written in the 
heart, and is only and always through faith ; and a very 
different thing from the " righteousness of the law " ; 
which is by the observance of outward precepts, and 
can never produce inward spirituality, or free the soul 



SPIRITUALITY VS. RITUALISM. 203 

from inbred sin. But the Jew was not without expec- 
tation, and though not a spiritual man and "all his life- 
time subject to bondage through fear of death," "yet by- 
patient continuance in well-doing he sought for glory 
and honor and immortality, eternal life." This was his 
hope, as well as the resurrection from the dead, " unto 
which promise our twelve tribes, instantly serving God 
day and night, hope to come." Redemption through a 
coming Messiah was very imperfectly comprehended by 
the worshiper himself, but it was distinctly declared 
all through his law. So much for the institution and 
working of the ritual law. "What about its ending ? 

" Christ is the end of the law for righteousness to 
every one that believeth," and to none others. "The 
law was added till the seed should come," and " was 
our school-master to bring us unto Christ." Israel was 
"kept under the law, shut up unto the faith which 
should afterwards be revealed," until " the fullness of 
time was come, and God sent forth His Son to redeem 
them that were under the law, that we might receive 
the adoption of sons." Being bought off from the bur- 
densome rites of a "yoke which neither we nor our 
fathers could bear," by the body of Christ, and " deliv- 
ered from the law, that being dead wherein we were 
held." Thus argues and pleads the Apostle with great 
heaviness and continual sorrow of heart, with "his 
kinsmen according to the flesh." The vail of the tem- 
ple was rent, and the Shechinah was no longer present 
to fill with glorious light the Holy of Holies. 

Yet Israel stumbles at that stumbling-stone and will 
not believe, and so, finding no end of the law, still wan- 
ders amid the wreck and ruin of a finished ritual, 



204 OLD CORN. 

seeking to rekindle his altar fires with its fragments, 
rather than open the door of his heart to Him who 
cries, "Behold the tabernacle of God is with men, and he 
will dwell with them." 

We have now reached the close of the first great era 
in the worship of God, — The " dispensation of the 
Father," during which, for fifteen hundred years, He 
accepted such outer court worship from loyal Israel, 
though rendered in " the oldness of the letter," because 
of the divine revelation to them. But the "law made 
nothing perfect," giving only an imperfect sacrifice, and 
an imperfect conscience, a priest full of infirmity, and 
unsettled peace, and " remembrance again made of 
sins every year." "But the bringing in of a better 
hope did, whereby we draw nigh unto God." " For by 
one offering he hath perfected forever them that are 
sanctified;" through an infinitely perfect sacrifice, and 
an eternal priesthood, Jesus has procured for and 
bestows upon all who receive redemption through His 
blood, not only remission of sins, but a knowledge of it. 
"Their sins and iniquities will I remember no more," 
and "the worshipers once purged should have no 
more conscience of sins." Not only so, but the believer 
is invited to enter upon the priestly worship and service 
of the inner temple. " Having, therefore, brethren, 
boldness to enter into the holiest by the blood of Jesus, 
by a new and living way, which he hath consecrated 
for us, through the vail, that is to say, his flesh ; and 
having an high priest over the house of God ; let us draw 
near with a true heart in full assurance of faith, having 
our hearts sprinkled from an evil conscience, and our 
bodies washed with pure water." " This is the covenant 



SPIRITUALITY VS. RITUALISM. 205 

that I will make with them after those days, saith the 
Lord, I will put my laws into their hearts, and in their 
minds will I write them." " He taketh away the first 
that he may establish the second." 

II. These thoughts have conducted us at once into 
the midst of the blessings and privileges of this the last 
and most glorious dispensation of the Holy Ghost, 
" wherein the law of the Spirit of life in Christ Jesus 
maketh free from the law of sin and death," " that the 
righteousness of the law might be fulfilled in us who 
walk not after the flesh, but after the Spirit.' 

Since Jesus was glorified and all the conditions of 
man's redemption completed, the Holy Spirit has come 
to effect in human consciousness all the promised results 
of this salvation, and so to fuse the thoughts of God 
with the mind of man that His will may be done from 
the heart, and that testimony for Christ may possess an 
intensity of power, adequate to the increasing difficul- 
ties and exigencies of " the last days." 

Between these, the first and most elemental dispensa- 
tion of the Father, and this, the last and perfect one 
of the Holy Ghost, there is a transition period, occupying 
a brief interval from the preaching of John to the day 
of Pentecost — a period in which men obtained " knowl- 
edge of salvation, by the remission of their sins," and 
came to know " after the flesh " the Lord Jesus, who 
was manifesting Himself and "giving power to as many 
as received him to become the sons of God." This is 
accurately and properly called the dispensation of the 
Son. We have thus before us three distinct stages in the 
development of the divine mind and purposes as to man's 



206 OLD CORN. 

redemption, succeeding each other according to prophecy 
and promise with chronological as well as spiritual 
accuracy. 

It is important to remember that all were of divine 
origin and adapted with infinite wisdom and care to the 
varied needs and conditions of man. There was a 
marked difference in the internal life and experience 
of the worshipers in each, as well as in the external 
manifestations. The day of Pentecost reveals the 
"church of the first-born," or the first-fruits of the new 
era of the Spirit, coexistent with the " church in the 
wilderness," and " speaking freely " to devout men and 
brethren of every nation of the remission of sins and of 
the gift of the Holy Ghost. This variety in dispensa- 
tional experience, i.e., the dispensation of the law, the 
dispensation of John the Baptist, and the full dispensa- 
tion of the Holy Spirit, immediately became practically 
coexistent in the organized church, and remains so to this 
day ; and the mission of the Spirit through the church 
is to "present every man perfect in Christ Jesus," and 
" to make all men to see what is the fellowship of the 
mystery which from the beginning of the world hath been 
hid in God." It is "for the perfecting of the saints," 
and that "babes in Christ " shall not continue carnal 
and "children tossed to and fro," but come "into a 
perfect man, unto the measure of the stature of the 
fullness of Christ." But this is a work that in the 
nature of the case never can be ended, since the more 
that the "saints are perfected" and really "filled with 
all the fullness of God," the more will " Zion travail and 
children be brought forth " and be multiplied as the stars 
of heaven, — "babes in Christ," "lambs "of the flock, 



SPIRITUALITY VS. RITUALISM. 207 

who in their turn are to be fed with the " sincere milk 
of the word that they may grow thereby " and be taught 
how to "leave the first principles of the oracles of God 
and go on unto perfection." Such is the self-perpetuating 
power of the Church of Christ. We believe that it is 
because of a failure just here to recognize and act upon 
this truth, that it may be rightly said of some portion 
of God's heritage, " The daughter of my people is be- 
come cruel " and " she that had many children is waxed 
feeble." 

The problem of church government seems, then, to be 
this, How to provide "tutors and governors," or law 
sufficient for the household as such, and at the same 
time secure absolute deliverance from any "yoke of 
bondage " to every individual believer who will accept 
this freedom in Christ. To be sure, there still exists 
stupendous examples of ecclesiasticism, whose suprem- 
acy is not yet broken, but we do not sympathize with 
those who believe the real tendency of the age is toward 
ritualism. We think the rather that the unmistakable 
drift is toward lawlessness, both in Church and State. 
There is a widespread theory of spirituality, and only 
a theory, which is very taking with all sorts of people, 
who inveigh, with flippant virulence, against "creeds, 
observances, and professions," claiming that God makes 
a direct revelation of His will to every human soul, and 
that nothing more is needful for salvation. 

This wondrously suits the growing disrelish of all 
free-thinkers, rationalists and infidels for anything 
like "a technical piety or a theological faith." Such 
are the men who triumphantly exult at the total absence 
of the " form " (!) of prayer during the inauguration 



208 



OLD CORN. 



of a great university. We are, therefore, not of the 
number who denounce in unstinted terms all rightly 
prescribed forms of religious service as a defunct and 
exploded ritualism. Undoubtedly there may be much 
form, without any true religion, but there can be no 
truly religious association without some distinctive 
forms and regulations. If proof of this were asked, 
we need not go far to discover that those who most 
resolutely sought to avoid the establishment of any 
religious forms, were succeeded by those who are 
amongst the most rigid formalists in the world. And 
this too an unwritten and traditional ritual, at once the 
most difficult to improve or amend, and in many 
respects superlatively unscriptural, unreasonable and 
useless. Dr. Johnson once said of a ritualist, "He 
never passes a church without pulling off his hat, and 
this shows that he has good principles." It might with 
equal propriety be said of another sample, that he 
never ^ enters a house of worship, without a resolute 
retention of his hat, and this shows him a consistent 
member of Society. 

Another well says, " There is one thing more im- 
portant than to show to others our piety, and that is to 
have it." There is the most convincing evidence of 
the justice of these remarks, to every hearer and to 
every reader of the discussions, — in which many are 
actually spending their days, concerning the way things 
are done, church machinery and methods, — deter- 
mined that the ark that served so good a purpose shall 
never be forgotten. Unlike Noah, they build a taber- 
nacle for it, as well as an altar to the Lord ; and so the 
watchword has been too much, "Testimonies and 



SPIRITUALITY VS. RITUALISM. 209 

Christ," instead of Christ and testimony. The explan- 
ation of the case is exceedingly simple, if we do but 
understand the underlying principle, of uniform appli- 
cation, that if God's people do not reach to the " sub- 
stance," they must have the " shadow." 

III. If we have entered into covenant with God at 
all, and still have not fully received self-crucifixion, 
(and there is a wide range between the two), we are in 
some stage of spiritual nonage, and if so, must have 
" shadows of good things," and " ordinances imposed 
on us," for the subjugation and control of the " old 
man " which still lives. Christ by His Spirit never 
assumes the direct control of him, but a yoke of 
bondage of some sort is for him, and this governor, or 
pedagogue, hath "dominion over him as long as he 
liveth," whoever or wherever he may be. The " right- 
eousness of the (moral) law " (which is simply reduced 
to one word, love,) can never be fully f alfilled by such 
as walk in part after the flesh, and for that part, the 
" spirit of bondage and of fear" is given and remains. 

But ever since " God sent his own Son in the like- 
ness of sinful flesh to condemn sin in the flesh," the 
destruction of inbred sin, and freedom from the law, 
has been an offered privilege to every believer, simply 
contingent on his consecration and faith. But it is far 
more congenial to nature to see its schoolmaster, the 
law, put to death, and to be permitted to live itself. 
Yet such emancipation from ceremonial law, can never 
insure the full " walk in the Spirit," or the fulfilling of 
the (moral) law, and hence it is but to continue in sin and 
is unmistakable antinomianism. It is conclusive then. 



210 OLD CORN. 

look which way we will, according to the unanswerable 
and inspired arguments of the Apostle, "that the law 
hath dominion over a man, as long as he liveth." There 
is no escape, while "the old man" continues to exist. 
It is equally conclusive from the same arguments 
that the individual believers (one by one, and not the 
whole corporate church,) may be made " free from the 
law of sin and death by the law of the Spirit of life in 
Christ Jesus " ; " that our old man is crucified with him, 
that the body of sin might be destroyed " ; " that if we 
have been planted together in the likeness of his death, 
we shall be also in the likeness of his resurrection " ; 
that we are thus buried into death by the baptism with 
the Spirit; that we are "now delivered from the law," 
provided that which was held by it (the old man) is 
dead, and that we may now " serve in the newness of 
the Spirit." 

Thus with the (moral) law " written in the heart," 
it becomes natural for the heart to keep it, since " love 
is the fulfilling of the law." Such is God's remedy, 
and the only remedy, for every system which addresses 
itself to unregenerate man as he is, and fascinates, while 
it puts upon trial, the lurking confidence in the flesh, 
which hopes for improvement and final self-adjustment. 
The aid of God's grace, is, to be sure, sought and ex- 
pected, but there is not submission to His unhindered 
working, until, after a night of resolute endeavor to 
stand, we sink helpless to earth, when smitten on the 
thigh, and cry out to the seemingly departing angel 
who tested us, "I will not let thee go except thou 
bless me." 

We need not now detain long with an argument to 



SPIRITUALITY VS. RITUALISM. 211 

establish not only the consistency, but the necessary 
connection between the two positions, the unfettered 
liberty of the Spirit for the individual, and the exist- 
ence of rightly "prescribed forms of religious service " 
for the associated church. We allude again to the 
variety of life and experience which is inevitably and 
rightly found in every living, working organization, of 
which Christ is the head. St. John describes them all: 
the "little children" of nonage, who "knew the 
Father," but were of the "bond-woman"; "little chil- 
dren whose sins were forgiven for his name's sake"; 
" young men in whom the word of God abideth, and 
who overcome the wicked one," and " fathers," 
who are the counselors and heads of this complete 
household. Family law is not made for the parents, 
but for the children who need it most, yet it would not 
be a hardship for the parents to honor their own law. 
Now if the ideal church, which seems to float in some 
visions, in which every member was " wholly sancti- 
fied," could continue, certainly no external law would 
be needed, since all could discern the voice of the in- 
dwelling Spirit, and would obey Him. But in the very 
nature of the case such would be as much of a contra- 
diction as a fruitful fig-tree which is barren. Such a 
church was once actualized in visible form, but immedi- 
ately thousands of children were added, for whom 
provision was made. Undoubtedly there is, in the 
example and teachings of our Lord, and the early 
church, little in the form of a ritual so positively 
settled as not to be susceptible of a difference of appre- 
hension and construction. We believe that little was 
intended to be done, and that much of the seeming 



212 OLD CORN. . 

obscurity in this matter, resulting in variety, was 
providential and designed. In short, that Christ com- 
mitted to His church, under the guidance and wisdom 
of the Holy Spirit, this matter of instituting, changing 
or abolishing the ceremonies and forms of religious 
worship. 

These partaking less of sanctity and permanence 
than the types and shadows in which God was wor- 
shiped, such as have reached to the " worship of God 
in the Spirit," can lead the children through 
" these rudiments," that they may " walk in the 
light." "For the priesthood being changed, there is 
made of necessity a change also of the law." "Do 
therefore this that we say." " It seemed good to the 
Holy Ghost and to us." If the few " necessary things " 
that should be done, or not done, in reference to 
forms of worship and methods of work, were clearly 
understood and settled upon, in the light of experience 
and the need of the present, under the guidance of the 
Holy Spirit, would it not be well ; far better indeed 
in all respects, than continued " doubtful disputa- 
tions" concerning the methods and forms of illus- 
trious and ancient worthies, generations ago, or insist- 
ing upon surmises founded on our own preference, 
as to the undoubted verdict they would give, " were they 
alive to-day " ? An intentness about the circumstantials 
of religion, is ritualism ; but this looks very like idolatry. 
Surely there could not be a more fitting prayer than 
that of the good old minister, " O Lord, start us right ; 
for if we get started wrong, we are very hard to turn." 

It were the part of true wisdom to attach neither too 
much nor too little importance to such necessary and 



SPIRITUALITY VS. RITUALISM. 213 

adjustable rules as the church may determine upon, 
which may render important service as a "school- 
master," while oppressive to none who are upon Paul's 
ground of liberty, since " all things are lawful for me, 
but I will not be brought under the power of any." 
The rules of the school are only oppressive and gall- 
ing to those who need them most, the " evil-doers," who 
are upon the wrong side of the law ; whilst to all who 
have become obedient and studious, and delight in 
their work, and love their teachers, the same law has 
a bright side and is "for their praise," and they de- 
light to fulfill it, without even being conscious of its 
literal presence on the walls. For the school to spend 
the day in disputations as to what would be the best 
laws, modes and matter of teaching, or the past practice 
of others, would be profitless, and but little better 
than the anarchy they were seeking to avoid. 

The deepest aversion to a simple setting forth in 
unequivocal human terms of the few fundamental 
points needful as to the faith of the church, and wise 
and helpful in its work, is developed by the willful 
independence, which is so entrenched in mystical 
theories and traditional practices as to inveigh stoutly 
against creeds and forms, little dreaming of their own 
present bondage, and its obviousness to others. 

Our calling is not an inefficient tinkering and discus- 
sion of our own machinery and system, or an unwar- 
ranted fault-finding with that of others. It is not to 
stop with a conscientious knowledge of what we ought 
to be and to do. It is not to substitute a keen moral 
sense of our obligation to be "led by the Spirit" for 
the real facts of the experience. But it is in the name 



214 OLD CORN. 

of the Lord and in the power of God to save sinners, 
to "turn men from darkness to light, from the power 
of Satan unto God, that they may receive forgiveness 
of sins and " inheritance among them which, are sancti- 
fied by faith " in Jesus. It is to realize in our own 
souls the spirituality of the religion of Christ in such 
measure and sweetness, as shall send us forth in search 
of those who are " far off from the gates of gold," with 
the glad tidings of a great salvation. 



CHAPTER XX. 

LAST PROMISE OF JESUS. 

"For John truly baptized with water; but ye shall be baptized 
with the Holy Ghost not many days hence." — Acts 1: 5. 

SUCH is the ascension promise of our Lord ; the same 
Jesus who came into the world — God manifest in 
the flesh; the same Jesus who, while on His pathway to 
the cross, endured the scorn and buffetings of men, and 
passed through dark Gethsemane ; the same Jesus who 
had been put to death and laid away, as they supposed, 
forever from the sight of men, — this same Jesus appeared 
again to His disciples, teaching them many things, and 
leaving with them this promise. 

The last words of departed loved ones are always 
sacred. How we treasure them in our memory — the 
last words of mother, father, husband, wife or friend. 
Here we have the last words of our risen Lord to His 
disciples, just before He left them to resume His right- 
ful place in the heavens. True, He is speaking to us 
still through His word, His servants, His providences, 
and by the Holy Spirit. But this is an especial legacy. 
Here He promises the Comforter, if the disciples would 
but " tarry " to await His coming. We all have an 



216 OLD CORN. 

interest in this, our Savior's last will and testament. 
There is a rich inheritance here for every one of us. 
May God make us all intensely hungry for our portion 
this morning. 

I. We have said this is the promise of Jesus. So it 
is. But away back in the prophetic ages, God the 
Father gave the same promise when, by the mouth of 
His holy prophet, He said : " And it shall come to pass 
afterward, that I will pour out my Spirit upon all flesh ; 
and your sons and your daughters shall prophesy, your 
old men shall dream dreams, your young men shall see 
visions: and also upon the servants and upon the 
handmaids in those days will I pour out my Spirit" 
(Joel 2: 28, 29). So, while this may truly be called 
the promise of Jesus, it is also " the promise of the 
Father," long lost sight of and considered by many of 
but little practical value. 

You will all remember that there was a time, in the 
history of our own nation, when governmental prom- 
ises were greatly undervalued. And this state of 
things continued until, by the blood of many of Amer- 
ica's noble sons, these promises to pay were brought to 
the premium of to-day. So there came a time when 
this wondrous promise of the Father, so long forgotten 
and hidden away beneath the cloud-mists of passing 
centuries, was made good by the shedding of the pre- 
cious blood of His only begotten Son. 

John the Baptist had already revived this promise. 
He never taught that pardon and regeneration were the 
ultimatum of Christian experience. He pointedly de- 
clared that, though " I indeed baptize you with water 



LAST PROMISE OF JESUS. 217 

unto repentance ... he that cometh after me is mightier 
than I. . . . He shall baptize you with the Holy Ghost, 
and with fire." Now Jesus, just before He takes His de- 
parture, brings the promise nigh and says, " Not many 
days hence ye shall be baptized with the Holy Ghost." 

II. Let us now inquire : To whom was this promise 
especially made, and what was their relation to God? 
And we will bless the Lord in advance that it is still 
available for all of God's children in this day. None 
are excluded. The same "promise is unto us and to 
our children even as many as the Lord our God shall 
call." Come now and seek this baptism! Sinners! 
repent, and get in a position to receive it. It is made 
alike to men and to women. Praise God for a salvation 
in which there is "neither male nor female." Christ 
had other disciples scattered throughout the land, but 
only one hundred and twenty got into this holiness 
meeting, and received this first Pentecostal baptism. 
Now, who were they and what was their religious expe- 
rience? I read from a published article these words: 
"The question has often been asked, Were not the 
apostles converted before the day of Pentecost, and 
sanctified when, upon that day, they were all filled 
with the Holy Ghost? The only direct answer that 
can be given is, We do not know; and, for the simple 
reason that the narrative does not say. We may guess 
and speculate and dogmatize, but the narrative itself is 
silent upon this point." Now, I declare unto you, 
beloved, that this is certainly a misstatement. The 
Word of God is not silent upon this point. Indeed, it 
is very far from it. Let us look into this matter a little 



218 OLD CORN. 

and we shall see. Who were these original disciples? 
Were they not those who had heard John's message and 
had become his disciples ? This is specifically affirmed 
of " two " of them in John 1 : 35, and the evidence is 
overwhelming that the same was true of all the others. 
How ready they were to leave John and follow Jesus 
as soon as they saw Him, and heard His first call ! 
Unregenerate indeed ! Sinners do not fall in love with 
Jesus in this way. They do not thus prefer His com- 
pany to all others. Why, we can hardly get average 
church members into a common holiness meeting for a 
single hour! Yet at once these men left John and 
followed Jesus. In like manner others left their nets 
and their business. But what did it mean to be a dis- 
ciple of John? To these men who were Jews it meant 
very much. It meant the sundering of every tie that 
bound them to their old religion and their Jewish life. 
The baptism of John was a moral Rubicon which sep- 
arated the new from the old life. Who, then, was John? 
Some say, "A prophet of the law." But that will not 
do. Read the predictions concerning him. Read what 
the angel of the Lord told Zacharias about him, and the 
work he was to do. Read the first chapter of Luke. 
He was to "prepare a people" by giving them "the 
knowledge of salvation." Such a knowledge of salva- 
tion, Mark distinctly notes it, as can only be obtained 
by "the remission of their sins," that the preaching of 
John was " the beginning of the gospel of Jesus Christ" 
(Mark 1: 1-5). 

John was, then, a preacher of the gospel. Just as 
truly as we preach it to-day, so did John the Baptist. 
We use the same texts. He said, "Behold the Lamb 



LAST PROMISE OF JESUS. 219 

of God." So do we. He said, (John 3: 36) " He that 
belie veth on the Son hath everlasting life : and he that 
believeth not the Son shall not see life, but the wrath 
of God abideth on him." There is no clearer gospel 
than that to be found in the book. But few seem to 
know that John ever said such things. Faith reaching 
forward in that day produced the same results as faith 
looking backward to the cross does in our day. Faith 
was and is the means of salvation. Everlasting life by 
believing on Jesus ! You have the power here to-day 
thus to believe. You stand "condemned already" if 
you do not. John did not seek to draw people to him- 
self, but to Jesus. He was glad to "decrease" that 
Jesus might " increase." So we are only the watchmen 
to tell you where Jesus is, and how to come to Him. 
You must look away beyond the watchmen, and "behold 
the Lamb of God." Let Jesus fill your vision. He will 
do it if you will let Him to-day. Praise His holy name ! 
Those who received and followed Jesus in that day 
were often from among the very lowest classes ; as it 
were, the leavings of humanity. Ah ! Christ is indeed 
"the friend of sinners." The popular idea of religion 
is, that in some way you must get people fixed up 
before you can get them saved. But Jesus wants you 
just as you are. He will do the saving. He calls the 
drunkard, the debased, the vile. Oh ! when will the 
church accept the truth, that these wretches are no 
more lost sinners than men in broadcloth who reject 
Jesus. The divine fiat, without respect of persons, is, 
" The soul that sinneth, it shall die." Then, my friends, 
stop trying to fix yourselves up, but come to Christ 
to-day for salvation. 



220 OLD CORN. 

If a suit of second-hand clothing spoiled a poor 
beggar so that he was not fit to pose for the artist who 
had engaged him for a model, just so your decent refor- 
mation may keep you from Christ. Come as you are. 
But once more, let us establish the fact that the persons 
to whom the promise in the text is made are truly re- 
generated by the direct testimony of Jesus. He says, 
"Your names are written in heaven." "Ye have fol- 
lowed me in the regeneration." He gives the most 
solemn testimony that "they have kept thy word," 
"have known," "have believed," "are thine," and "are 
not of the world." That He "ordained them and sent 
them forth to preach," and that they were " as sheep in 
the midst of wolves." In the face of such an array of 
explicit testimony, what shall we say of the man that 
persists in declaring " the narrative is silent upon this 
point"? Surely it is useless to reason any longer with 
such an one! The promise in Joel is made only to the 
Lord's children, "my servants and my handmaidens," 
and Jesus renews it to them that " obey him," to them 
that " love him and keep his commandments." 

Certainly nothing more can be needed to establish 
the fact that the promise of our text was made to the 
children of God, and to such only, and that the first 
disciples of Jesus fully met this requirement. For 
three years they had been preaching, and commissioned 
of Him to become "fishers of men." But now they 
" tarried." They went no farther. In obedience they 
waited for " the promise of the Father," and the prom- 
ise of their risen Lord — the baptism with the Holy 
Ghost." On Pentecost it was fulfilled, and " the Holy 
Ghost came upon them." Every truly converted man 



LAST PROMISE OF JESUS. 221 

ought to be blest in the work of the Lord, if he does 
not go against light. He may go forward bearing wit- 
ness to pardon, preaching the doctrines of repentance 
and justification and regeneration, and the Lord will 
bless him. But there comes a time when God calls him 
to a halt. His call to the unregenerate sinner is, " Ye 
must be born again." But to the converted man or 
woman He says, " Tarry for the baptism of fire." Fire 
is a destructive agent, and under this symbol the Holy 
Spirit purifies the heart and endows with power. 

III. We may here notice some of the conditions on 
which this baptism is to be received. The first is 
hunger. There is a difference between conviction of 
sin and conviction for holiness. In the first, there is 
condemnation or a sense of guilt. In the second, there 
is no consciousness of sins unforgiven, but there is 
hunger and thirst after righteousness. When your 
little child comes to you, saying, " I'm so hungry," the 
natural love of the parental heart will compel you at 
once to give it bread to satisfy its hunger. How much 
more does the law of love in the great, tender heart of 
our Heavenly Father impel Him to satisfy the hunger 
of soul that He has Himself begotten, and which causes 
you, His accepted and beloved child, to cry out for 
holiness. Oh! come and make your wants known to 
Him to-day, and trust His grace to satisfy all the de- 
sires of your soul. 

These desires, after inward holiness, are themselves 
the most encouraging evidence of spiritual life, of re- 
generation. The dead have no appetite, and the un- 
converted sinner can never be truly said to be either 



222 OLD CORN. 

hungry or thirsty. True, this state is often confounded 
with conviction for sin, but it really means a very dif- 
ferent thing. It implies a healthful condition of the 
soul, as physical hunger does of the body, and the 
absence of appetite is good evidence of disease in both 
cases. The Savior's blessing, then, is for Christians who 
long to receive the fullness of His life, or to be "filled 
with all the fullness of God," and this was realized when 
the disciples "were all filled with the Holy Ghost." It 
was " Christ in them, the hope of glory." " Filled 
with righteousness," is only to be filled with "the Lord 
our righteousness." 

But an accompanying condition is this : there is a 
life that you must lose. This must be self-renounced; 
Jesus will not compel its yielding. "Cleanse your- 
selves," is the command, and this refers to the voli- 
tional state of the heart. Still, you cannot complete 
the work. No amount of good works will fill you with 
the Holy Spirit. Penance will never bring sanctifica- 
tion ; God must sanctify. The self-renunciation must 
first be made, and must be made thorough^, then God 
does the rest. Make up your minds to go straight 
through, cost what it may ; not alone for the sake of 
obtaining power ; there are needs this side of that. 
Your first need is a subjective cleansing. You must be 
willing to submit, to let the Lord prepare you in His 
own way. 

I once visited a tube factory, and the iron sheets 
were brought to a white heat and rolled and welded, 
and cut and hammered and tested until the great tubes 
of iron rang like a silver bell, and were strong and fit 
to conduct the pure water, without any taste of the 






LAST PROMISE OF JESUS. 223 

vessel through which it flowed. So He may burn and 
hammer and test you, and when He gets through, you 
too may ring like a bell, and the everlasting gospel that 
shall flow through you will be sweet and living water 
to the thirsty soul. Oh ! beloved, you are tired to-day 
of this self-love. You are crying out now in your soul, 
"How can I be rid of it?" Go down! down ! The 
strata of believing atmosphere lies at the very bottom. 
You cannot " grow " the self-life out, nor can you get 
rid of it by bearing crosses. I would have you remem- 
ber that it was not when Jesus bore the cross that He 
died, but when the cross bore Him He yielded up His 
life. You must be crucified — must die. There is a 
life you must really lose. Oh! give it up now, and 
yield yourself for this crucifixion and you may now 
receive Holy Ghost baptism. 

Many would be glad to die to self if they could die 
in an orderly way and look nice afterwards. I once 
saw a preacher asking the Lord, in very precise terms, 
with head erect and on only one knee, that he might 
" die to self "; but nothing happened, and I told him 
afterwards that real dying out was never so pretty as 
that. I once read of a lady who was so bent on being 
lovely after death that she had an elegant coffin 
brought into her home, and would frequently have 
herself beautifully arrayed and placed in the coffin for 
her own inspection by means of a suspended glass. So 
it might seem that some people imagine that death to 
self is for ornamentation and beauty rather than for 
usefulness and God's glory. 

IV. But what are to be the special results of this 



224 old corn: 

baptism ? Do you answer " a preparation for heaven? " 
Well, that is true, but blessed be God, that is not all. 
I would have you see that Holy Ghost baptism is a 
life bestowment, and while it insures God's blessing 
upon, and presence in, all kinds of lawful work, let us 
see that this is incidental rather than otherwise. The 
baptism with the Holy Ghost is given to the specific 
end that we may witness for Jesus. (Acts 1: 8.) Wit- 
ness to His power to save to the uttermost and to 
cleanse from all sin. How could we be thus qualified 
without a clean heart in our own breasts ? Purity and 
power are forever allied. But purity is not maturity 
nor infallibility, nor impeccability. It is still possible 
to make mistakes, to be tempted, and even to commit a 
sin. Pollution in the heart is not a necessity in order 
to a sinful act, or our first parents could not have com- 
mitted a sin. But they did, and the poison of sin 
became infused throughout their whole being. But on 
the other hand, it is possible for us to look unto Jesus, 
to watch and pray, and as we do, He will certainly 
"keep the house." Praise His name. In none other 
but a clean heart can God " write his law " as He has 
promised to do in these last days. A friend one day 
bade me look at a tiny speck through his microscope. 
I plainly saw Moses with one table of the " Command- 
ments " in one arm and the other table in the other 
arm ; and I said if a man can put all that in so small a 
space, God can surely put His law of love into a human 
heart, even if it is small. Yes, He will do it if we will 
allow Him to. 

And this is the way to " please God." I once 
thought that such a life was impossible, I knew that 



LAST PROMISE OF JESUS. 225 

my friends and loved ones were not so unreasonable 
that they could not be pleased, and that they could 
please me, but surely not God ! Oh, the blindness of 
the carnal mind ! Was ever a mother so tender as our 
Father? Was ever conjugal love so forbearing, so long- 
suffering as the love of God? 

Oh, it is far easier to please Jesus than to please 
men! Just quit struggling, and allow yourself to be 
pliable in His hands, and then He works in you to do 
His own pleasure. It may be that the world will not 
recognize the fact that your life is pleasing to God, 
and you may want a sanctification that every one can 
recognize. May the Lord give us a sublime indepen- 
dence of the world's opinion ! " Blessed are ye when 
men shall revile you, and persecute you, and shall say 
all manner of evil against you falsely, for my sake ! 
Rejoice and be exceeding glad ! " God never set this 
world to judging His church. When the Jews found 
that these men "had been with Jesus," they were as 
ready to kill them as they had been to crucify their Lord. 
So the world would do to-day. No ! No ! This thing is 
not to be proven to carnal men by ocular demonstra- 
tion. The world will never be made to believe it that 
way. Oh, it is a blessed thing to be " dead to the 
world " ! Just as long as there is a spot of live flesh 
about you, the world will "blister" you. But it can't 
" blister " a dead man. 

Once more, as a special result of this baptism, there 
is an enduement of " power," It is not " the baptism 
of power," as it is often miscalled ; nor a " baptism of 
love," nor a "baptism of common sense," but "the 
baptism with the Holy Ghost." But as one of the 



226 OLD CORN. 

consequents, we do receive " power from on high." 
Power to be, to do, and to suffer God's will. Power to 
be still, and let the Holy Spirit work in us and through 
us of His own good pleasure. Power for worship, 
work, warfare, and witnessing. God offers it. To 
reject, or even to neglect it, is guilt. The venerable 
French Marshal Bazaine, was court-martialed and 
sentenced to be shot, because he capitulated at Metz, 
before using every means in his power to repulse the 
enemy. 

O beloved! I want you to receive this gift of 
your risen Lord. He's here to-day to bestow it upon 
every hungry soul, that will consent to die to sin and 
self-life. Let Him come and make a finish of you now ! 
Michael Angelo beautifully said, " The more the marble 
wastes, the more the statue grows." You know it is 
said that most people only breathe with about half of 
their lungs. Just so many of God's children know the 
Holy Ghost, but are not filled with Him. He invites 
you to come and be filled. And since the light has 
flashed athwart your soul, not to be filled, involves a 
responsibility that may make you accessory to the loss 
of other souls. Beloved, shall Jesus be enthroned as 
King over all in your souls to-day ? "Will you comply 
with the conditions and receive this gracious gift? 
Lord, hear us now as we call upon Thee for the baptism 
with the Holy Ghost ! 



CHAPTER XXI. 



DIVINE GUIDANCE. 



"I will instruct thee and teach thee in the way which thou 
shalt go: I will guide thee with mine eye." — Psalm 32: 8. 

THIS is only one among a multitude of promises for 
divine guidance. To the children of God they are all 
invaluable and precious. And all the more so in 
proportion as we realize that we are real pilgrims and 
strangers in this world, "journeying to the place of 
which the Lord said, I will give it you." The needs 
of our pilgrimage are many, but none are more pressing 
than a constant, capable, personal guide. The present 
is full of perplexities, and the future is all untrodden 
and unseen. But with David we may exult in the 
thought that "this God is our God forever and ever : 
he will be our guide even unto death." He will not 
leave us to ourselves. In times of special need He will 
be especially near; therefore rejoice and be glad and 
tell it to the generations following. 

Our need of guidance is not only a matter of revela- 
tion, but it is enforced by the consciousness of every 
Christian. Life is so complex and many sided, and our 
upward path is crossed by so many crooked ways of 



228 OLD CORN. 

sin, as well as deflecting paths of error, that questions 
are constantly arising as to what is the will of God in 
this matter. " There is a way which seemeth right 
unto man," and yet is exactly wrong and ends in 
"death." Ways that are esteemed good and excellent 
by men that are worldly wise are often fascinating to 
the child of God. And then it is the business of Satan 
to appear as an " angel of light," and if possible to 
deceive and mislead the very elect. He digs pitfalls 
and lays snares for the feet of every traveler Z ion ward. 

I. Let us inquire, To whom are God's promises for 
guidance given? Certainly not to us simply as men, 
but as saved men. The whole significance of this Psalm 
points out this fact in harmony with every other scrip- 
ture. David rejoices in the blessedness of forgiveness 
and cleansing, and is " compassed about with songs of 
deliverance," and then comes this promise for guidance 
from the Lord. It is only such persons that have 
organs of spiritual perception. And while God keeps 
His eye upon us we must keep ours upon Him in order 
to be taught the way in which we should go. But it is 
the "pure in heart" alone that can "see God." The 
penetrating and far-seeing eye of reason may compass 
"all mysteries and all knowledge," except the open 
secret of divine love. It is important, then, to see the 
necessity of a true spiritual life in order to have a 
capability for spiritual guidance. "The natural man 
receiveth not the things of the Spirit of God." It is 
only "he that is spiritual " that can be led by the Spirit, 
or can have a* spiritual understanding of the will of 
God and be filled with a knowledge of it. It is cer- 



DIVINE GUIDANCE. 229 

tainly clear that he who is to be " taught in the way " 
and guided therein must have a very teachable and 
obedient spirit. But this implies a complete surrender 
of the will and the entire being to the subjective work 
of Jesus Christ, until we are fully " renewed in the 
spirit of our mind," and have proven, in some respects 
at least, what the perfect will of God concerning us is. 
Let us be assured then, beloved, if we would enjoy and 
profit by the guidance of God's eye, we must have His 
indwelling Spirit to sanctify and rule in our very in- 
most heart and life. It is " the light of life " that is 
promised, and not the life of light, which is Satan's 
counterfeit of the truth. "A new heart will I give 
you . . . and I will put my Spirit within you and cause 
you to walk in my statutes, and ye shall keep my judg- 
ments and do them." 

The true connection between "life" and "light" is 
often obscured and perverted by inverting the divine 
order of the two. "In him was life; and the life was 
the light of men." Not the outward life in the flesh 
that Jesus lived, but that eternal life which God hath 
given unto us, " this life is in his Son." So that it is 
through life, the life of God in the soul, that we re- 
ceive a true knowledge and likeness of Him in our 
inmost being. There is indeed an outward and neces- 
sary understanding of revealed truth about God, and 
our need of His great salvation through Jesus Christ, 
but this can never become a spiritual reality until the 
work of regeneration is truly wrought and attested by 
the Holy Spirit. Nothing, then, can be more reasonable 
or true than this, that if men will not yield obedience 
to God in the matter of repentance and faith in His 



230 OLD CORN. 

Son for the forgiveness of their sins, they can have no 
possible claim upon Him for guidance or instruction in 
any other matter. To be guided by the Lord implies a 
following and obedient spirit, and he who refuses to 
take a first step cannot possibly take a second. Hence 
the truth, " As many as are led by the Spirit of God, 
they are the sons of God." 

II. Let us now glance at some of the various meth- 
ods of divine guidance. 

(1.) First, in the words of the text: "I will guide 
thee with mine eye." In the constant language of the 
New Testament this must be defined to mean the per- 
sonal leadership of the Holy Spirit. To the fully con- 
secrated and obedient child of God, the Holy Spirit is 
promised as an indwelling personality, to sanctify, en- 
lighten, fill and govern the entire being. " He will 
burn up the chaff with unquenchable fire." "When 
he, the Spirit of truth is come, he will guide you into 
all truth." "And they were all filled with the Holy 
Ghost," and the promise is unto you and all that are 
afar off, even as many as the Lord our God shall call. 
" For it is God which worketh in you, to will and to do 
of his own good pleasure." We have only quoted a 
single text in proof of each of these special offices of 
the Spirit, while they could be multiplied indefinitely. 
But we need to emphasize the inseparable connection 
between these crowning characteristics of the full sal- 
vation of Jesus Christ. If the Spirit governs or guides 
a man, that man must be filled with the Spirit ; and if 
filled, sanctified ; and if sanctified, " Christ must dwell 
in the heart by faith." 



DIVINE GUIDANCE. 231 

In connection with our subject, the Spirit is pre- 
eminently the Spirit of holiness and the Spirit of obedi- 
ence, and only as such will He lead any man. Indeed, 
He is only given in fullness to the obedient, " to them 
that obey him " (Acts 5 : 32). Now, where all un- 
holiness and disobedience are given over to the fire of 
God to be destroyed, our wills become the will of God, 
and His commands are not grievous, as a yoke imposed 
upon us, but seem to spring up within us naturally, just 
as though they originated in our own will. And so the 
inquiry of perfect love is, "May I, not must I, do thus 
and so ? " Here is the secret of that easy yoke of 
which Jesus speaks, but of which so many know so 
little. But when God gets into our wills, and writes 
His laws in our hearts and in our minds, it is an easy 
thing for Him not only " to will," but also "to do of 
his own good pleasure " within us and through us. 
And it is chiefly through desires and dispositions that 
are divinely begotten that we can recognize the direct 
guidance of the Spirit. 

We speak these words with emphasis because we are 
anxious to correct some common mistakes. With many 
persons, to be led by the Spirit means no more than an 
intellectual apprehension of the written word, while 
others earnestly seek for the suggestion of ideas and 
views independent of that word. Certainly both are 
wrong. There are divine intuitions constantly known 
to the enlightened understanding of God's consecrated 
children. But these will all harmonize with God's 
written word and should be tested by it. For the 
" still small voice " that says, " This is the way, walk ye 
in it," may be counterfeited by other spirits than the 



232 OLD CORN. 

Holy Spirit. There are "evil spirits" and "wicked 
spirits " that can make themselves heard in our inner 
being, and lie in wait to deceive us. They take advan- 
tage of a tender conscience, and seek to lead us to rely 
exclusively upon remarkable impressions, visions and 
dreams for guidance, even in the smallest matters, 
where the word of God is perfectly plain. This is the 
direct road to the most disastrous fanaticism. We have 
known of honest souls who would not go to church, or 
pray, or read the Bible, or shake hands with a friend be- 
cause they had no remarkable impression to do so. Now 
we may escape from these snares of the devil by giving 
heed to three or four things which I will mention. 

(a.) " Believe not every spirit, but try the spirits 
whether they are of God : because many false prophets 
are gone out into the world " (1 John 4 : 1). Try 
them by the word of the Lord. The various directions 
there given are ample to expose and condemn every 
seducing spirit. Indeed, the very fact of a constant 
reference to the Scriptures is, of itself, an important 
safeguard against delusion, for it will be found that 
fanaticism usually has little use for the written word. 
It is too " outward and literal." 

(b.) Be more concerned about glorifying Jesus, and 
" knowing him and the power of his resurrection " 
than about the matter of sensible and peculiar impres- 
sions upon the mind as to guidance. Some people 
make a Christ out of their feelings. How specific is 
this promise : " He that followeth me shall not walk in 
darkness, but shall have the light of life." 

(<?.) Maintain a teachable, lowly and listening atti- 
tude. To hear the voice of the Spirit we must be dead 



DIVINE GUIDANCE. 233 

to all other voices, and know such " silence of all flesh" 
as brings stillness to the inmost being, whatever may be 
the confusion about us. 

(cZ.) Hold fast your confidence in the power and 
promise of Jesus to abide within you and to lead you 
as His child. Often has your perplexed and pleading 
soul cried, " My father, it is dark ! " 

But oftener still has come the answer, 

" Child, take my hand, 

Cling close to me, 
I'll lead thee through the land. 

Trust my all-seeing care, 
So shalt thou stand 

Midst glory bright above." 

With Him to instruct, His hand to lead, and His eye 
to guide, how strange that we are not all saved from 
the tripping and stumbling along "crooked paths" 
that are the constant lament. 

(2.) Again, the Spirit guides us by the written 
word. "Thou shalt guide me by thy counsel." The 
general principles, precepts, promises and commands of 
God's word are directions plainly written out for our 
guidance in all of the ordinary affairs of life. David 
says, " I will run the way of thy commandments, when 
thou shalt enlarge my heart." " Thy word have I hid 
in mine heart, that I might not sin against thee." 
" Through thy precepts I get understanding." "I es- 
teem all thy precepts concerning all things to be right ; 
and I hate every false way." " Order my steps in thy 
word." What folly it is for men to look for any direct 
revelation of God's will who neglect obedience to that 
will as it is revealed in the Bible ! And yet there are 



234 OLD CORN. 

not a few professors of religion that are doing just that 
thing. Indeed, we know of one or more entire bodies 
of professors (we do not say Christians) that are fitly 
described by this statement. They constantly talk of 
"walking in obedience to that which is inwardly re- 
vealed," and lay great stress upon this as their doctrine, 
while at the same time they discard many, if not every 
one of the cardinal truths of the Bible. The fall of 
man, original sin or depravity, the efficacy of the 
blood of Christ, justification by faith, regeneration, the 
witness of the Spirit, sanctification by faith, the resur- 
rection of the body, and other vital doctrines of the 
Bible, are flatly denied, or given such a traditional gloss 
and perversion as to make the word of God of none 
effect. Not only so : the Bible as a whole, as a sacred 
book, is so discounted that in the way of official recog- 
nition it stands second to many of the writings " of the 
Fathers." And though it is often quoted, its plainest 
precepts and teaching are as often disregarded entirely. 
Now it may seem incredible to many that whole gener- 
ations of sincere and otherwise intelligent people could 
be so blinded with such a hyper-zeal for the immediate 
guidance of the Spirit, as to utterly defeat any true 
guidance whatever. Yet, such are the practical facts on 
exhibition before the world and not in a corner. 

We repeat it as doctrinally true, that men cannot 
have direct and special guidance of the Spirit who do 
not receive and obey God's revelation in His written 
word. Such an attitude of soul, from whatever cause, 
precludes that intimate and tender relation with the 
Spirit that is essential to His guidance. And then it is 
equally true as a practical fact. Instead of the joy and 



DIVINE GUIDANCE. 235 

comfort and prosperity that is always to be seen in a 
church where the Spirit really does rule, distrust, per- 
plexity and unfruitfulness are plainly visible where 
it is otherwise. True it is, that anything out of 
harmony with the Scriptures may be accounted a de- 
lusion of the devil. It is easy to imagine that the 
Scriptures are everything to us, when in fact they are 
nothing. It is the human exposition of them, the tra- 
ditional interpretation that we value, and this shuts 
out any illumination of the truth that the Spirit could 
otherwise make, and the Scriptures are robbed of their 
authority. A complaisant and self-satisfied spirit must 
ever exclude that expectant and teachable attitude that 
is all-important. 

(3.) That the Spirit guides us through a sanctified 
judgment will need but little remark. 

"The meek will he guide in judgment." "I pray 
that your love may abound more and more in knowl- 
edge and in all judgment." God will speak to us by 
influencing the action of the mind, and the judgment 
that has been enlightened and sanctified through the 
Spirit. We are not to "lean " upon our human under- 
standing in spiritual matters. Far from it. But as we 
trust in the Lord with all our heart, He will "instruct" 
us, and give "wisdom" to every man that asks for it. 
That is His promise. It is blessed to know that God 
may thus refine and purify the moral sense and "teach" 
the understanding, not as " man's wisdom teacheth but 
as the Holy Ghost teacheth." "In all thy ways ac- 
knowledge him, and he shall direct thy paths." Bless 
His dear name ! Oh for a more simple faith in Jesus, 
though all the world despise aud reject Him ! " Trust in 






236 OLD CORN. 

him with all thy heart." I have read somewhere that 
Alexander was once sick, and while his physician was 
preparing some medicine a letter was given him warn- 
ing him against poison at the hands of the doctor. 
Alexander quietly took the potion prepared for him, 
and then handed the letter to his physician to read. It 
was a touching evidence of unshaken confidence. 

(4.) The fourth method of guidance that we men- 
tion briefly, is by the ministry of others. 

" Thou leddest thy people like a flock by the hand of 
Moses and Aaron" (Ps. 77: 20). And numberless 
passages might be cited in connection with Caleb and 
Joshua and Samuel and others. The Lord sent Saul to 
Ananias to be told what he should do. In answer to 
prayer he sent Peter to Cornelius, and Philip to the 
Eunuch, who was trying to understand the Scriptures, 
but said, " How can I, except some man should guide 
me?" "And God hath set some in the church" for 
the edifying of the body of Christ. The " manifesta- 
tion of the Spirit " to one is for the profit of all. 
"Strengthen ye the weak hands and confirm the feeble 
knees." "The things thou hast heard of me . . . com- 
mit thou to faithful men who shall be able to teach 
others also." When John says, " Ye need not that any 
man teach you," it is to fortify the believers against the 
teaching of men as men only, and not as true ministers 
of Christ. It was written "concerning them that 
seduce you " (1 John 2 : 27). For men to believe they 
have no further need of the teaching of true gospel 
ministry is to furnish the strongest proof of ignorance 
and fanaticism. Adam Clarke says, "No man, however 
holy, wise or pure, can ever be in such a state as to 



DIVINE GUIDANCE. 2,31 

have no need of the gospel ministry." But mystics and 
fanatics are constantly found wresting this wholesome 
scripture to their own and others' hurt. 

(5.) Lastly, we must not omit to say something 
about the providences of God as having an important 
relation to guidance. By them our spiritual intuitions 
may be tested and confirmed or otherwise. 

If an outward providence makes it impossible to act 
upon an inward impression, it is only safe to stand still 
and rest in God's will without condemnation. When 
God wants us to go forward He will " go before us," 
impossibilities will vanish and the " way will open." 
We must, however, make a wide distinction between 
providences and mere circumstances. In many re- 
spects they are much the same, but the watchful eye of 
the Christian will often see the hand of God in sur- 
rounding circumstances, and realize them as His provi- 
dences, while others see nothing of the sort, and they 
are still only circumstances to them. Jacob said, " All 
these things are against me," as he looked only at the 
circumstances. But Joseph said, " God meant it unto 
good," as he saw the providences. Circumstances may 
seem to favor us, but prove to be only snares. When 
Jonah thought to run off to Tarshish, he found a favor- 
ing circumstance in the vessel about to sail, and fell 
into the temptation. And when he was swallowed by 
a great fish it looked like a most unfavorable " circum- 
stance," but when he was safely delivered on shore in 
answer to prayer, it was seen to be God's good 
providence. 

When God called Paul to go to Jerusalem, the Holy 
Ghost bore him witness " that in every city bonds and 



238 OLD CORN. 

afflictions abide me." To a less heroic spirit this would 
have been an appalling notification. Doubts might 
well arise concerning the validity of such a call. But 
it is deeply interesting to see the Apostle met at every 
stage of his journey with the most educating and con- 
firming providences. At the tender parting with the 
Ephesian brethren, he took afresh the sentence of death 
in himself, and life is no longer dear unto him, so that 
he can finish his course with joy. His heart is gra- 
ciously strengthened in God's call, as against the claims 
of affection. The same is true at Tyre, in the matter 
of judgment. It was a test to differ from his brethren, 
but a needed preparation for the hour in which all men 
would forsake him, and it would be God only. 

At Csesarea, the prophet Agabus confirms with great 
emphasis the notification of the Holy Ghost concerning 
the bonds and imprisonments of Paul. " But none of 
these things " moved him, and he was doubly assured 
of his readiness " to die for the name of the Lord Jesus." 
Viewed simply as circumstances, all these things appear 
as great hindrances in Paul's path. But seen as provi- 
dences, they are the very things needful to confirm, 
educate and prepare the Apostle for his especial mission 
and martyrdom. 

III. We can hardly close without a few words in 
reference to the admonition of the context, " Be not 
as the horse or the mule . . . whose mouth must be 
held in with bit and bridle." , 

Now this implies the danger of our being incapable of 
guidance by purely spiritual methods. And that instead 
of these, God will resort to the restraints and coercions 



DIVINE GUIDANCE. 239 

of law. If He has any claims upon us, if we are in 
covenant relations with Him at all, He is bound to 
govern us in some way. And if we will not have His 
" eye," we shall have his bit and bridle. The bit may 
be sharp, and the needful corrections severe, and the 
chastening grievous, but better thus, far better, than to 
be let alone in our willful self-indulgence. 

David describes one stage of his experience thus : " So 
foolish was I, and ignorant; I was as a beast before 
thee." How many might make the same acknowledg- 
ment ! And if so, God will surely deal with us as 
such. And the more intractable and self-willed the 
horse, the stronger the bridle, the severer the bit, and 
the harder the lot. The same is true of a man. It is, 
however, within his power of choice, to exchange the 
bit and the bridle for the loving glance of God's eye. 
To exchange the law without for the law within. But 
this involves an entire change from the relationship of 
servants to that of "friends." "Ye are my friends, if 
ye do whatsoever I command you." "Henceforth I 
call you not servants . . . but friends." The language 
of His eye can only be interpreted by those who admit 
Him into the inner sanctuary of perfect love. God 
may indeed look and speak, but the soul may not 
know it. 

Multitudes feel their need, and ask again and again, 
but get no answer because of an unsurrendered will, 
and unwillingness to yield unconditional obedience. 
An old woman was seen standing at a cross-roads, 
dropping her cane upon the ground and picking it up 
again. This she repeated many times before proceeding 
towards a fine residence in the distance. In answer to 



240 OLD CORN. 

an inquiry, she explained that she was seeking guid- 
ance from God as to whether she should go up to that 
house or not; that she always did that, and whichever 
way the head of her cane fell, that indicated God's will, 
and was the way she went. "But why, then, did you 
let it fall ten or twelve times before you started?" 
"Because," said she, "it would keep falling in the 
wrong direction ! " 

How many, like Jehoshaphat, have their minds made 
up as to just what they will do, and yet make great 
account of "inquiring at the word of the Lord?" O 
beloved, are we all yielded fully to God to-day? Are 
we greatly desiring His guidance ? Do we wait upon 
Him for it ? Do we exercise faith in His promise to 
guide us with His eye? As we look unto Jesus, He 
will look upon us, and the tender Shepherd that gave 
His life for the sheep shall lead us into the light and 
glory of an endless day ! Unto Him be all honor and 
praise. Amen. 



CHAPTER XXII. 



JOHN THE BAPTIST. 



" John did baptize in the wilderness, and preach the baptism of 
repentance unto the remission of sins. — Mark 1 : 4. 

IT is not our purpose in the present examination of 
this Scripture to consider either the rite of bap- 
tism or its mode, but to call attention to the person, 
life and ministry of John, as the herald of our blessed 
Lord. It is always admitted that the position occupied 
by him in the history of divine revelation is most 
unique. His personal relations to Jesus confer a spe- 
cial interest and peculiar value to all that John ever 
said or did. 

I. The circumstances that preceded and accompa- 
nied the birth of John are of the most interesting char- 
acter. The preparation of the race and of all things 
for the appearance of the Lord from heaven, "the sec- 
ond man," were well-nigh completed. Prophecy and 
types had long been used to make the idea of " God 
manifest in the flesh " conceivable to men. But all 
providential preparations for the advent of the Savior 
of men were eclipsed by one who was especially ordained 
to go before the face of the Lord to prepare His ways. 



242 OLD CORN. 

The account of his nativity is carefully given by Luke. 
Zacharias was a priest of the course of Abijah, and 
when he was chosen by lot to minister before the Lord, 
he went into the temple to burn incense "according to 
the custom," while " the whole multitude of the people 
were praying without," and the "people marvelled that 
he tarried so long in the temple." But there appeared 
unto him an angel of the Lord, standing on the right 
side of the altar of incense. And the angel said, " Fear 
not, Zacharias: for thy prayer is heard; and thy wife 
Elizabeth shall bear thee a son, and thou shalt call his 
name John." Other predictions followed. He should 
be great in the sight of the Lord. He should be a 
Nazarite. He should be filled with the Holy Ghost, 
even from his mother's womb. He should turn many 
of the children of Israel to the Lord their God. He 
should make ready a people prepared for the Lord. 

" Whereby shall I know this ? for I am an old man, 
and my wife well stricken in years," was the query of 
the doubting heart of Zacharias. And the angel said, 
"I am Gabriel, that stand in the presence of God; and 
am sent to speak unto thee, and to shew thee these glad 
tidings." But because Zacharias believed not his words, 
but wanted a sign, he got one, and the angel said, "Thou 
shalt be dumb, and not able to speak, until the day that 
these things shall be performed." 

When he came out, he explained to the astonished 
multitude by signs that he had seen a vision. As soon 
as the days of his ministration were over he departed to 
his home in Juttah, in the hill country of Judea. 

Elizabeth did conceive, and though the birth of John 
was not supernatural in the sense of being contrary to 



JOHN THE BAPTIST. 243 

nature, it was beyond the powers of nature, and he was 
thus the child of promise, as Isaac had previously been. 
He was " sent from God," and was the gift of God, as 
the name John implies. 

When Zacharias wrote, saying, "his name is John," 
his sentence of muteness was terminated, and, being 
" filled with the Holy Ghost," he prophesied in raptu- 
rous strains of the coming salvation. Such was the 
early home of John; but even as a child he was in the 
desert, and waxed strong in spirit until the day of his 
showing unto Israel. He was being prepared to "pre- 
pare the way of the Lord." He was educated by the 
Holy Ghost. The Psalms of David and the prophecies 
of Isaiah, Jeremiah and Malachi were, no doubt, but 
household words to him, while the memories of home 
and the holy influence of parents filled with the Holy 
Ghost and "walking in all the commandments and 
ordinances of the Lord blameless," were all burned in 
upon his soul. But he was himself filled with the 
Holy Ghost, who could reveal the full consciousness of 
his high commission, and this fact of itself is the solu- 
tion of many a question that perplexes students. 

His days were passed far from " the stunning tide " 
of the world's conflicts, and the cruel magnificence of 
Herod's court was a thing of naught to John. 

He was of the consecrated tribe of Levi, and a priest 
by birth, a conspicuous example of hereditary sanctity 
and ceremonial religiousness, yet there is nowhere any 
reference to priestly functions or any part whatever in 
the service of the temple. He was not even thus con- 
secrated, but was in the deserts until the day of his 
appearing unto Israel. 



244 OLD CORN. 

In the solitude of the caverns and mountain gorges 
of the wilderness the word of God came unto John, and 
his great soul was charged with Messianic revelations 
until they were like fire in his bones. God's hour had 
struck, and God's man and messenger was ready. 

II. We have now to consider the character and pur- 
port of John's ministry. "And he came into all the 
country about Jordan, preaching the baptism of repent- 
ance for the remission of sins." 

Suddenly emerging from retirement, he came upon 
the scene of greatest publicity. "John came in the 
spirit and power of Elias," who was in some respects 
his illustrious prototype. In austerity of life, zeal for 
God, and a peculiar power of the Holy Ghost, they 
resembled each other. But the contrasts were great as 
well. Elijah was the man of judgment, and a messen- 
ger of the old covenant. The drouth, the sword, and 
the avenging fire which fell upon the captains and 
their fifties at his word, all tell us this. And his 
career was fittingly closed when his chariot of fire, 
with horses of fire, were swept up into heaven by a 
whirlwind. John was the man of mercy, the messen- 
ger of peace and of the new covenant; the voice that 
cried, " Behold the Lamb of God ! " Again and again 
had all Levitical institutions been well-nigh destroyed 
by the evil doings of those who "provoked the Lord 
God of Israel to anger." But again and again had 
they been restored by men raised up of God like 
Asa, Josiah, Hezekiah and Nehemiah, who burnt idols, 
cut down groves, put away wives, restored the feasts, 
rebuilt the wall, read the law, offered its sacrifices, 



JOHN THE BAPTIST. 245 

cleansed the temple, sanctified the priests, and put 
again to rights the whole machinery of the Mosaic 
economy. Now again, at the close of that dispensa- 
tion, we stand amid the fragments and ruin of the 
whole system. God's sentence, uttered by His last 
prophet, had been : " I have no pleasure in you, neither 
will I accept an offering at your hands." "Ye are 
cursed with a curse ; for ye have robbed me, even this 
whole nation." "Ye are gone away from mine ordi- 
nances and have not kept them." "But my name 
shall be great among the Gentiles." In fearful fulfill- 
ment had the torrent of evil risen for four hundred 
years, and not a single prophetic voice to stem its tide. 
The glory of the Lord had long since " gone up from 
the midst of the city," and " strangers were come into 
the sanctuaries of the Lord's house." Judea was a 
Roman province, and the tribute money that ought to 
have been given to God alone must be paid to Csesar. 
Into the midst of a scene like this comes the Lord's 
" messenger " with a commission, " to give light to 
them that sat in darkness and in the shadow of death, 
to guide their feet into the way of peace," and to "turn 
the disobedient to the wisdom of the just." The ques- 
tion is, Did he do it? Jesus testifies that he "fulfilled 
his mission." How? Was it by the restoration and 
reconstruction of Levitical rites ? or by his Holy Ghost 
ministry, for which there was no provision whatever in 
the law of Moses, any more than for the symbol with 
which it was accompanied ? 

About thirty years before this, the few "just and 
devout " persons that were " waiting for the consola- 
tion of Israel " had seen the Lord's Christ, and taken 






246 OLD CORN. 

Him into their arms, and encouraged one another to 
look to Him for "the redemption of Jerusalem." He 
was "an horn of salvation" and the only "hope of 
Israel." They now had none whatever from Moses or 
the law. To the scattered remnant, thus prepared and 
expectant, the first blast from the trumpet of "the 
prophet of the Highest " was hailed as the glad tidings 
that the " Sun of righteousness, with healing in his 
wings," had indeed arisen. It was a summons to repent 
and "believe the gospel" — that the kingdom of heaven 
is at hand, because "the time is fulfilled." Once more, 
then, the solemn question is to be answered, " The bap- 
tism of John, whence was it? From heaven or of 
men?" The "chief priests and elders" of old were 
afraid to say it was not from God, and they knew it 
was not from Moses, so they "could not tell." His 
tests of repentance and righteousness were too severe 
for these ruling classes and domineering spirits. They 
could not make up their minds whether his mission was 
human, divine or diabolic, but they say " he hath a 
devil." But there are those in this day who do not 
hesitate to answer our Lord by saying we can tell. "It 
is from Moses, or possibly from the Egyptians as saith 
Herodotus." But in this question Moses is included 
with all other men. There is no third alternative. If 
it is from Moses, it is not "from heaven," which is to 
break the Scriptures, which declare that John "was sent 
from God." 

But once more, if from Moses, and he was " a priest 
under the law," his functions were clearly prescribed, 
as well as his qualifications. (1.) He must be brought 
"to the door of the tabernacle'* and "be washed with 



JOHN THE BAPTIST. 247 

water." He was there clothed in garments of fine white 
linen, with a "girdle of needlework" and "white linen 
bonnets," all " for glory and beauty." Then their 
" hands were laid upon the head of the bullock for the 
sin offering," and upon " the head of the ram for the 
burnt offering," and upon the " head of the ram of 
consecration." " And Moses put of its blood upon the 
tip of their right ear, and upon the thumbs of their 
right hand, and upon the great toes of their right feet." 
"And Moses took of the anointing oil and of the blood 
which was upon the altar, and sprinkled it upon Aaron 
and upon his garments, and upon his sons and upon 
his sons' garments." They were then to "boil the 
flesh" of the ram of consecration and eat it with 
the bread in the basket of consecrations," and for seven 
days was this feast to be kept up at the " door of the 
tabernacle," " that ye die not." And this was priestly 
consecration under the law. (2.) He must continually 
bring his own sin offering and burnt offering and 
"make an atonement for thyself." (3.) His next work 
of offering the sacrifices and gifts of all the people was 
ceaseless. His post of duty must ever be in the midst 
of moaning oxen, bleating sheep and bleeding birds. 
He must stand between the people and their God and 
relieve them of every offensive detail in these bloody 
and, to us, revolting rites. As the most complete antith- 
esis to all of this, look at John the Baptist. Instead of 
" living at the door of the tabernacle that he die not," 
his life is in the " deserts "; instead of garments of 
"beauty and glory," see his rough and uncomely cloth- 
ing of "camel's hair"; instead of a linen "girdle of 
fine needlework " to fasten it about his loins, see a 



248 OLD CORN. 

strip from the "skin " of some animal ; instead of feed- 
ing from a basket of delicious " consecrations " presented 
by the people, his homely fare is furnished by the 
wilderness ; and finally, no uplifted knife or burning 
censer is ever seen in his hand. But instead of a 
round of rites performed by the priest, independent of 
the moral instruction of the people, or of his own moral 
condition, John the Baptist came forth in the full- 
orbed brightness and power of his communion with 
God, and " full of the Holy Ghost," began his unceas- 
ing work to declare a "way of righteousness," into 
which the moral offscouring of the world might at once 
enter, and so "justify God." If otherwise, and his 
baptism was only one of the usages of the " law," how 
comes it that " the Pharisees and lawyers rejected the 
counsel of God against themselves, being not baptized 
of him " ? How came it that these " believed him not," 
but the publicans and harlots did, and went into the 
kingdom of God before them? His ministry sum- 
moned men to moral renovation, and unlike the minis- 
try of those who minimize John's in the present day, it 
was clothed with the authority of the Holy Ghost. 
The hardened soldier cried for mercy, the weeping 
harlot was penitent, and the extortioner hastened to 
put his house in order. Such displays of God's power 
caused even the onlookers in that day to reason among 
themselves, "Is not this the Christ?" They never 
thought of Moses. His denunciation of sin, hypocrisy 
and uncleanness was carried into the palace of the 
king, and his fearless proclamation of the "Lamb of 
God," as the sinner's only refuge, received the tragic 
reward of moral courage. He was brutally murdered 



JOHN THE BAPTIST. 249 

as the success of a vile plot of Herodias, who is said to 
have pricked with a bodkin the silenced tongue of this 
inflexible preacher of repentance. He suffered the 
ignominious death of a proto-martyr in the loathsome 
fortress of Macheerus. 

But let us briefly discuss some of the specific ideas, 
or rather doctrines, upon which John insisted. Not as 
elaborate propositions, so much as trumpet peals of 
divine truth and gospel doctrines. We believe, and 
shall insist upon it, that John heralded the hope of 
the world ; that his lessons are suited to every genera- 
tion ; that his message needs to be repeated in this 
nineteenth century as well as to the first, and that it is 
indeed " the beginning of the gospel of Jesus Christ the 
Son of God " ; that Jesus sealed the new covenant made 
with man with His own blood, shed for the remission of 
sins ; and that John's ministry stands for the dispensa- 
tion of the Son, and is intermediate between that of the 
Father and that of the Holy Ghost, — as it were, a 
clasp between the two. 

Our text says, that he preached "the baptism of re- 
pentance unto the remission of sins." Not baptism, but 
repentance for remission, is what John preached, and 
his entire ministry is elsewhere simply called " John's 
baptism," a term which refers chiefly to the spiritual 
work wrought, but including the simple rite that sym- 
bolized it. 

(1.) John constantly proclaimed the truth about 
sin and its damning consequences : " O generation of 
vipers, who hath warned you to flee from the wrath to 
come ? " As their fathers were, so were they, children 
of the wicked one. That was, and is, God's estimate 






250 OLD CORN. 

of a sinner, and Jesus plainly told them so. " From 
within, out of the heart of men, proceed evil thoughts, 
adulteries, fornications, murders, thefts," etc. 

(2.) He not only proclaimed the blessedness of true 
believers as possessors of everlasting life, but the eter- 
nal ruin and wretchedness of persistent unbelievers. 
" He that believeth not the Son shall not see life ; but 
the wrath of God abideth on him " (John 3 : 36). 

(3.) John and Jesus were alike in commencing their 
public ministry by the cry, ''Repent ye," and they 
grounded this call not only on the above facts, but urged 
the gospel of the kingdom of heaven that was at hand. 
A kingdom, however, demanding a thorough spiritual 
change, and not the exclusive heritage of the Jews. 

Hear John declare to them : " Abrahamic succession 
depended upon is onlv a millstone about your necks." 
" It will not save you from the wrath of God." " Neither 
will any ceremonial observance." "Even yielding so 
far as to accept baptism at my hands will not do it." 
" Nothing short of deep, heartfelt repentance and the 
fruits thereof." " And God is able to raise up spiritual 
children unto Abraham, even out of dead Gentiles." 

(4.) T ohn demanded fruits worthy of genuine 
repentance. He insisted upon the legitimate fruits 
and practical power of repentance. " Now is the axe 
laid at the root of the trees: and every tree which 
beareth not good fruit is hewn down and cast into the 
fire." " The kingdom of heaven is at hand." 

(5.) But John not only preached the coming of the 
kingdom, he proclaimed the coming of the King. Not 
as a king, but as the Lamb of G-od that taketh away sin. 
This was the great central fact of all his preaching. 



JOHN THE BAPTIST. 251 

Sin was guilt and condemnation. It was also defilement 
and death. But through the blood of the atoning 
Lamb, there was pardon and peace, life and cleansing. 
" Behold him ! " " Believe on him, and receive everlast- 
ing life." Reject Him, and ye shall not see life, but 
the wrath of God abideth on you. 

(6.) The other thing that John preached concern- 
ing the person of Christ was, that He would baptize 
His disciples with the Holy Ghost and with fire. The 
blood of the Lamb and this baptism with the Spirit 
were indeed the two central and inseparable truths in 
all John's preaching. He never taught his disciples 
that an experience of sins forgiven, and a new heart, 
was the ultimatum of Christian life ; on the contrary, he 
always taught the need of an after work of the Spirit 
to perfect the inner life of holiness. "I indeed baptize 
you with water unto repentance," or having reference 
to all that is implied in that word. It may also serve 
to effect important changes in your external relations 
with men. " But he that cometh after me shall baptize 
you with the Holy Ghost and with fire." "After" I 
have prepared His way by turning you to the Lord your 
God for the remission of your sins, and the gift of ever- 
lasting life. This is a preparatory and foundation 
grace that is an essential preparation for the supple- 
mental baptism by the Lord Jesus. It is clearly taught 
by Christ Himself, when He refers to this language of 
John, just before His ascension. His baptism was to 
bestow upon the disciples His own conscious presence, 
in the person of the Holy Ghost. It was not to super- 
sede the necessity of foundation work, but to consum- 
mate or supplement it. 



252 OLD CORN. 

If, then, the question is still raised, What is involved 
or included in the ministry of John the Baptist? we may- 
recapitulate in brief by turning once again to the 
prophetic declaration of Zacharias. He defines with 
perfect accuracy the " knowledge of salvation " that 
John was to give unto his people. It should consist, 
first, in the remission of sins ; second, guiding our feet 
in the way of peace. 

That this prophecy found an actual fulfillment in the 
spiritual lives of John's disciples, there can be no 
possible reason to doubt. They repented, confessed 
and forsook their sins, and followed Jesus. But re- 
pentance and confession of sin, coupled with faith in 
Christ, must result in pardon and justification. It 
cannot possibly be otherwise. "If we confess our sins, 
he is faithful and just to forgive us our sins." 

In a ministry, then, that " made ready a people pre- 
pared for the Lord, 1 ' the following points are clearly 
comprehended, whether the preacher be John, or any 
other true minister of Jesus Christ. 

(1.) To turn men to the Lord their God, not to 
Moses, nor works, nor sacraments. 

(2.) To give them a knowledge of salvation by the 
remission of their sins, through the tender mercy of 
our God. 

(3.) To give them light instead of darkness, life 
instead of death, and to guide their feet into the way 
of peace. And "being justified by faith we have 
peace with God, through our Lord Jesus Christ," and 
in no other way. 

John " did no miracle," but the resemblance between 
his mission and messages, and that of Jesus and His 



JOHN THE BAPTIST. 253 

disciples, is quite unmistakable ; their work was in like 
manner preparatory. Not merely in a chronological 
sense, or antecedent in point of time, but in a moral 
sense. The deeper realities of Christ's baptism and 
discipleship can never be comprehended by men until 
they are prepared for them by regeneration, or the 
beginning of Christian life. Foundation truths are 
much more easily apprehended than the deeper spirit- 
ual truth concerning the baptism, indwelling and guid- 
ance of the Holy Spirit. 

Atonement and pardon are for the ungodly, and are 
adapted to their apprehension. The gift of the Spirit 
is for the loving and obedient child. 

The outpouring of Christ's blood was a visible, tan- 
gible thing that took place on this earth. 

The outpouring of the Spirit is from heaven, and is 
a hidden mystery. There is, then, a double sense in 
which men are to be prepared for the Lord. 

(1.) Prepared for discipleship, as soon as the Lord 
should appear, and call them to " follow " Him. This 
preparation was evinced by every one that Jesus thus 
called. "Immediately" they left their nets and fol- 
lowed him. 

(2.) Prepared for the " after " baptism of Him who 
was " mightier " than John, when Jesus was glorified, 
and they were instructed to wait for it. 

That John "fulfilled" his great commission, is borne 
witness to by Jesus Himself, whose name and person 
the Baptist did his full part to embalm with an im- 
perishable glory. Again and again did Jesus assert 
the official dignity and grandeur of His servant John, 
and vindicate his personal character, while His latest 



254 OLD CORN. 

word spoken on earth implies the most solemn rein- 
forcement of all that had been said concerning the 
divine authority and marvelous results of the ministry 
of John the Baptist. 



CHAPTER XXIII. 

AN UNEXPECTED DECKEE. 

" Therefore I make a decree, That every people, nation, and 
language, which speak anything amiss against the God of Shad- 
rach, Meshach, and Abednego, shall be cut in pieces, and their 
houses shall be made a dunghill: because there is no other God 
that can deliver after this sort." — Daniel 3: 29. 

THIS may be called a monumental proclamation. A 
great battle had been fought between the two 
mightiest kings in all the universe. Nebuchadnezzar 
on the one hand, was the impersonation of the entire 
world power. His palace was in Babylon, the capital, 
the metropolis of this world-wide monarchy. The gov- 
ernment of every State in the then known world had 
passed under his rule. Just as the numberless rivers 
and tributaries are at this very time pouring their 
swollen waters into the great Mississippi, so was the 
control of many States swallowed up by the great As- 
syrian Empire. In its iron grasp it held the reins of 
government over at least one hundred and twenty 
provinces, and myriads of people of every clime, lan- 
guage and condition. 

The life of this great king had been such a long 
dream of luxurious splendors, that he came at last to 



256 OLD CORX. 

demand the worship of his subjects as though he were 
God. Not only so : he sought a quarrel with the King 
of heaven, and challenged the God of battles to meet 
him in open conflict on the plains of Dura. And this 
brings us to consider: — 

I. The proclamation of war, as made in the first of a 
trinity of "decrees," of which our text is the central 
one. 

By command of the king, the princes, governors, 
captains, judges, treasurers, counselors, the sheriffs, 
and all the rulers of the provinces, were summoned to 
be present at the dedication of a great image of gold in 
the plain of Dura at a certain time. How many 
months or years were consumed in all the preparations 
for the first act in this impious drama we cannot tell. 
But the time has come when this colossal golden image 
of Nebuchadnezzar, ninety feet in height and nine feet 
in breadth, towers aloft and glistens in the sunlight so 
that it can be seen for miles away. A countless multi- 
tude of the official men of the empire, gathered from 
every quarter of the earth, "stood before the image." 
Men of every language, costume, color and condition, 
arrayed and ornamented in the most gorgeous attire 
and trappings that their nation could afford, stood side 
by side, bewildered with wonder and expectation. The 
king is seated amid the splendors of his throne, near 
the foot of his image, surrounded by his body guard, 
his wives and his slaves. 

"Then an herald cried aloud, To you it is com- 
manded, O people, nations, and languages, that at what 
time ye hear the sound of the cornet, flute, harp, sack- 



AN UNEXPECTED DECREE. 257 

but, psaltery, dulcimer, and all kinds of music, ye fall 
down and worship the golden image . . . and who falleth 
not down and worshipeth shall the same hour be cast 
into the midst of a burning furnace." Now to worship 
the image was to deify the man of whom it was but an 
effigy, and the thoughtless throng "fell down and 
worshiped the golden image." 

But there were three men that were made of a metal 
better than gold, that would not bow. True, they were 
government officers, and present as such. 

(1.) Authority was, therefore, the first argument 
employed in order to compel submission to the demands 
of this typical anti-Christ. To refuse to obey was 
treason to the king, to yield compliance would be 
treason to God. The crisis had come. The issue was 
joined. It was not an issue between one man that was 
a ruler, and three other men that were subjects. Not 
at all. The gage of battle is offered by the representa- 
tive of the world-power, or the " Prince of this world," 
to "the Prince of the kings of the earth." It was the 
same " devil " that met the Son of God face to face 
upon the mountain in Judea, and demanded worship 
from Him. It was the same effort that is presently to 
be more openly made by anti-Christ, to monopolize the 
worship and control of mankind. 

These Hebrew captives refused to " receive the mark 
of the beast, or to worship his image." They owed 
allegiance to the unseen God, and their ears were only 
open to hearken unto Him. They had witnessed some- 
thing of His abhorrence of idol worship in the punish- 
ments inflicted upon their idolatrous kinsmen, the 
Jews. It was for their sins in this thing that God had 






258 OLD CORN. 

permitted Jerusalem to be stormed, their king to be 
captured, and the citizens carried captive to Babylon 
only about a dozen years before. Subject to all right- 
fully constituted authority they certainly were, but 
when it invaded the realm of conscience, and sought 
'•dominion over their faith," they would not yield sub- 
jection; "no, not for an hour." Resisting the author- 
ity of the world-power has been the struggle of the 
saints of God in every age, whether its image was that 
of a heathen emperor, or the corrupt head of an apos- 
tate church. Authority has ever sought the overthrow 
of Christianity, and these unflinching Hebrews were but 
the prototypes of the heroes of all ages who would not 
" bow the knee to Baal, nor kiss his image." Many are 
the authorities in our day that require of us the wor- 
ship of their gods. Society authority, scientific author- 
ity, church authority, infidel authority and Popish 
authority are all setting up images, and enforcing their 
demands with furnaces heated after the most approved 
methods of modern refinement. And how the world 
wonders when now and then a staunch soul becomes a 
spectacle because he will not get upon his knees. 

Witness the authority of Rome, as Archbishop Cor- 
rigan enters the great hall of Cooper Institute at a 
meeting held in honor of Pope Leo XIII's birthday. 
No threat of burning furnace or lion's den constrained 
Mayor Grant to drop on hi* knees at the feet of this 
representative of Roman power and kiss his hand. 
Yet he did it to the disgrace of the city, and the dis- 
honor of true manhood. 

(2.) But blandishments and reasonings may suc- 
ceed when authority will not. " Is it true, O Shad- 



AN UNEXPECTED DECREE. 259 

rach, Meshach and Abed-nego, do ye not serve my gods 
nor worship the golden image that I have set up?" 
" How incredible ! How singular ! Do you not live 
by the king's bounty? Were you not set over the 
affairs of the great province of Babylon at the request 
of your friend Daniel, that wise man, who, if he were 
not absent on an important mission, would advise you 
differently, no doubt ? Men of your judgment must see 
that such insubordination cannot be permitted. You 
have so much influence and are so well known that 
your example must have great weight with these thou- 
sands of officers who see the king's authority defied by 
captives with amazement." " Now if ye be ready at 
what time ye hear the sound of the cornet . . . and all 
kinds of music, ye fall down and worship the idol and 
worship the image which I have made, well ! " 

Now music hath charms, and is potent in its persua- 
siveness, and who could withstand the tempest of mel- 
ody that swept over the plain that day like the waves 
of the sea? Certainly the king counted on this magic 
power to silence the scruples, bewilder the mind, and 
make pliant the knees of these unconquerable men. 

(3.) But to threaten them with an awful death in 
case of disobedience would surely be an added influ- 
ence that would compel compliance. The furnace was 
in readiness and convenient, without doubt. If neither 
authority, reason nor fear could move them, the furnace 
should melt them. A Christian bishop was once 
brought before a heathen king and required to renounce 
his faith. "No, king, that I will never do." "But 
dost thou not know that I can kill thee?" cried the 
king in a rage. " That I well know," answered the 



2G0 OLD CORN. 

bishop. " Thou canst strip me of my earthly body, but 
I have a Lord who will clothe me anew. Shall I, then, 
value my raiment more than my faith?" "Go; thy 
life be spared," said the king. No doubt but these 
Hebrews had enemies who were moved with envy, and 
sought to compass their destruction, as in the case of 
Daniel, and they knew the power of the king. Escape 
was impossible, and they had no such thought, but in 
quietness and assurance they reply to Nebuchadnezzar 
in the most dignified and unmistakable terms. "Per- 
fect love casteth out fear." Three things they had to 
say: — 

(1.) They are not careful to answer the king in this 
matter. They have no arguing nor begging to do. 
The}^ were not overawed by his majesty. He looked 
very small beside their real Sovereign, the King of 
kings. They had committed the whole matter to Him, 
and were not anxious as to results. 

(2.) " Our God whom we serve is able to deliver 
us," and He will. " He may not keep us out of the 
furnace, though He is able to do that. But we have no 
assurance that the king shall not be permitted to carry 
out his threat of throwing us into it. But of one thing 
we are confident, that in some way, either in or out of 
the furnace, he will deliver us out of thine hand, kin*}.** 
Their faith was very simple, but of a quality that left 
it all with God. He will do what seemeth good unto 
Him, since He has entire charge of this matter. 

Just the how of God's deliverance is rarely seen by 
His servants beforehand. When He acts, then His 
ways are made known to us. His transfiguration was 
a surprise to the disciples. His ways of healing the 



AN UNEXPECTED DECREE. 261 

sick, raising the dead, and feeding the multitude seem 
always to have been glad surprises, even to those who 
had faith that in some way a miracle would be wrought' 
" But he himself knew what he would do." 

" It may not be my way, 
It may not be thy way, 
But in His own way 
The Lord will provide." 

(3.) " But be it known unto thee, O king, that we 
will not serve thy gods, nor worship the golden image 
which thou hast set up." 

Not only a holy purpose, but a determined purpose. 
The only question with these men was, What is right? 
What is God's will? No questions of expediency or 
of human authority remained to be settled. 

No doubt but the king would gladly have accepted 
the slightest excuse. The pro-consul said to Polycarp, 
"Just say, 'take away these atheists,' (meaning Chris- 
tians) and I will release thee." And if these men had 
explained that they were sometimes afflicted with rheu- 
matism in their limbs, so that it was " inconvenient to 
bow," they might have had no further trouble. But 
the names of Shadrach, Meshach and Abed-nego would 
never have been engraved on the pages of history as 
they have been, and God could not have been glorified 
as He was in all that followed. 

The king was in too much of a rage to delay ; his 
" mightiest men " seized and bound the captive He- 
brews, and threw them into the white heat of the 
furnace. 

They "fell down bound," but they rose up loose; 
while the " mighty men " that executed the " decree " 



262 OLD CORN. 

were burned up. The king saw all of this, and more. 
He saw the Son of God and knew Him ! Just how, who 
can tell? But he saw that the men were saved, and 
that their Savior was with them. He thus chose to re- 
veal Himself to the king, and to make Himself known 
as the Son of God. That is all that we need to say 
about it. Has He not said that "where I am, there 
shall also my servant be ? " But a wonderful change 
was wrought in the king's mind and feelings on the 
spot. It was suddenly wrought. That great idolatrous 
crowd was at once turned into a congregation, and the 
king was the preacher. 

II. We now come to the proclamation of the text, 
" Therefore I make a decree . . . because there is no 
other God that can deliver after this sort." And this 
"decree " was of a different "sort" from the one first 
issued. It must have been the topic of conversation 
and amazement to this multitude of idol worshipers 
from all over the world. And as they carried it to 
their various lands, with an account of the marvelous 
occasion for its utterance, the vast results are beyond 
conception. It is thus that God can cause the wrath of 
man to praise Him, and glorify Himself, through the 
simple loyalty of a faithful witness. It is not ours to 
hunt up tests, but to " stand " when God permits tests 
to come. " He that loveth his life," and, by time-serv- 
ing and compromises with the world, seeks to save it, 
" shall lose it." " And he that loseth his life for my 
sake, shall find it." 

It seems quite impossible to imagine how in any 
other way, in such an incredibly short time, even some 



AN UNEXPECTED DECREE. 263 

knowledge of the true God could have penetrated 
every hamlet in the known world. Surely the seeds of 
truth were more successfully scattered to the ends of 
the earth, through the storm of persecution raised over 
the rebellion of these stalwart men against an unright- 
eous decree, than could otherwise have been done in 
an age of missionary effort. They had changed the 
king's word, and treated both his command and threat- 
enings with contempt, and compelled him to revoke all 
of them. Though he is not to be regarded as any true 
convert to the worship of God, yet he resolves never 
again to persecute those that are, nor to suffer others to 
do so. He has discovered that this God defends His 
subjects, and can protect them against all powers of 
earth or hell. It is a point gained when we find out 
that God can stop the mouths of men, as well as lions. 

The attempt to compel uniformity in worship, that 
was so furiously made by this old idolater, has often 
been imitated since by Christian churches (?), and has 
been the occasion of most of the persecutions of modern 
times. All false religion, like heathenism, allows a 
new god at any time, but cannot endure the destruction 
of the old ones. The inquisition was invented in the 
interests of their worship. 

The refinements of torture are now substituted for its 
disgusting barbarities, but the principle is the same, and 
multitudes of gods in this day demand allegiance from 
those that owe it only to another God. Authority has 
passed from a heathen ruler to a religious pope, and from 
the pope to the various denominations of Protestants, 
who have themselves suffered from its exactions. "In 
Massachusetts a fine was once imposed on such as should 



264 OLD CORN. 

entertain any of ' the accursed sect ' ; and a Quaker, 
after the first conviction, was to lose one ear ; after the 
second, another; after the third, to have the tongue 
bored with a hot iron" (Bancroft's U. S.). 

When Pliny the younger was governor of Bythinia, 
under the Emperor Trajan, he wrote a noted letter to 
the emperor, inquiring how to deal with those who 
departed from the State religion — the worship of the 
emperor. " When persons accused of being Christians 
are brought before me, I inquire of them whether they 
are Christians or not. If they confess it, I repeat the 
question the second or third time. If they continue to 
so declare themselves, I order them to be punished. I 
order this, not so much because of their opinions as for 
their obstinacy ! " Ah ! that is it. But this kind of 
obstinacy is not found in the hypocrite, nor in the tem- 
porizing policy man. With such as these, an easy com- 
pliance with popular edicts is as natural as it was for 
the Babylonians to bow before the image when the 
music began. Let us consider for a moment the pecul- 
iar temptations of these men of God to yield their 
convictions and comply with the King's decree. They 
were strangers, at a great distance from the land of their 
fathers. They were in the midst of a great crowd of 
idolaters, not one of whom could, in all human proba- 
bility, be either injured or instructed by their action, 
whether it was one way or the other. 

They were certainly under great obligations person- 
ally to the king, who could not possibly appreciate 
their objections to his edict. Mere gratitude demanded 
that they should go as far as possible. He did not 
require them to continue in a course of idolatry. It 



AN UNEXPECTED DECREE. 265 

was only in this instance that he asked them to comply 
with his humor, and in so small an act that a single 
instant was all that was necessary. 

They were not asked to abjure their own convictions 
nor to renounce views dear as life to them ; nothing of 
this sort. (Nebuchadnezzar was that much in advance 
of some churches, it would seem.) 

Compliance would not only save from a horrible 
death, but prolong lives of usefulness in the service of 
the State, and of their brethren who were captives in 
Babylon. 

They were not mere "children," as is often repre- 
sented, but young and rising men, in their very prime, 
and as citizens of the realm and officers of the king 
they certainly could be excused. 

But no ! Somehow they were set on obeying God 
rather than man, and the peculiar nobility, courage and 
simplicity of their answer, when all the world was 
against them and the sevenfold heated furnace before 
them, stamps them as heroes indeed, with a constancy 
and intrepidity rarely, if ever, surpassed by any martyr. 

Wonderfully did God fulfill His gracious promise : 
"When thou walkest through the fire, thou shalt not be 
burned ; neither shall the flame kindle upon thee." 

They walked up and down in that furnace as they 
had never walked elsewhere. The smoke did not choke 
them, the flame did not scorch them, their clothes were 
not singed, nor a hair of their head ; but the heathen 
cords which bound them were consumed, and they were 
as much at ease as if walking in a summer garden. 

In this great battle between the seed of the serpent 
and the seed of the woman, the " Captain of the host of 



266 OLD CORN. 

the Lord," dropped down beside His little army of three 
and gave them victory over both the malice of hell and 
the powers of nature. A life yielded to Christ is the 
signal for conflict, and assaults from the world, under 
the direction of its Prince, may be expected; but to 
every courageous soul comes the promise : " Lo, I am 
with you alway, even unto the end of the world ! " 

The pro-consul said to Polycarp, " I have wild beasts, 
and will expose you to them unless you repent." " Call 
them," said the martyr. "I will tame your spirit by 
fire," answered the tyrant. " You threaten me with 
the fire which burns only for a moment, but are yourself 
ignorant of the fire of eternal punishment reserved for 
the ungodly." And he soon found his victory in trans- 
lation, as his spirit went up from the flames, while 
praising Jesus for His part in the cup of suffering. 

III. We have spoken of a " trinity of decrees " in 
close connection here, and only a brief allusion to the 
third one is necessary. 

It is " the decree of the watchers," as found in the 
fourth chapter. 

It is "to the intent that the living may know that 
the Most High ruleth in the kingdom of men, and 
giveth it to whomsoever he will, and settest up over it 
the basest of men." 

What right has a wicked nation to expect any other 
than wicked rulers ? The thoughtless and unbelieving 
world has yet to learn that God not only has His own 
spiritual kingdom, but rules also in the kingdom of 
men as He will. " God is the judge ; he putteth down 
one, and setteth up another." 









AN UNEXPECTED DECREE. 267 

Nebuchadnezzar's " mighty men," that bound God's 
witnesses and cast them into the furnace of fire, were 
consumed by the awful flame, while the king himself 
was reserved for another reckoning with the God whom 
he had defied. We have seen how he was compelled to 
acknowledge the great power of God, but there was no 
real change in his heart or dispositions. His pride was 
unhumbled, and he was still the tyrant, proposing to 
" cut in pieces " all who would not bow to his com- 
mands. 

He was jet the daring rival of God Almighty for 
complete supremacy, for universal sovereignty. He 
prefigures the anti-Christ, who is already summoning 
the world to his service, and the church to his worship. 
But presently Satan, the " prince of this world," will 
reveal himself more fully in the person of anti-Christ, 
even as God was revealed in the person of Jesus Christ. 
" Then shall that Wicked be revealed, whom the Lord 
shall consume with the spirit of his mouth, and shall 
destroy with the brightness of his coming." 

In "a dream which made me afraid," God sent 
Nebuchadnezzar warning of the judgments coming upon 
him for the pride of his heart in thinking, "I am a god. 
I sit in the seat of God, in the midst of the seas." 

Daniel interpreted his dream and declared his doom. 
" They shall drive thee from men, and thy dwelling 
shall be with the beasts of the field ; they shall make 
thee to eat grass as oxen, and seven times shall pass 
over thee, until thou know that the Most High ruleth 
in the kingdom of men, and giveth it to whomsoever he 
will." 

He was given a space of twelve months in which to 



268 OLD CORN. 

repent, but only grew in pride and abused the grace. 
" Is not this great Babylon that I have built for the 
house of the kingdom, by the might of my power, and 
for the honor of my majesty?" This is the king's 
soliloquy in the palace of Babylon. But "while the 
word was in the king's mouth, there fell a voice from 
heaven, the kingdom is departed from thee." And he 
went forth with the heart of a beast, and a raving 
maniac, forsaken alike by courtiers, friends and servants. 
He that would be more than a man becomes, under the 
judgments of God, less than a man. 

"Woe unto him that striveth with his Maker!" 
Exalted to a pinnacle of power and greatness unknown 
to any other man, he fell below the brute, a miserable 
spectacle in full view of the universe. Kingdom gone, 
manhood gone, reason gone, friends gone, all gone. A 
greater than Nebuchadnezzar has been on the scene. 

"And he hath on his vesture and on his thigh a 
name written: King of kings, and Lord of lords." 
"And great Babylon came in remembrance before God, 
to give unto her the cup of the wine of the fierceness of 
his wrath." 

" And I saw the souls of them that were beheaded for 
the witness of Jesus, and for the word of God, and 
which had not worshiped the beast, neither his image, 
neither had received his mark upon their foreheads, or 
in their hands ; and they lived and reigned with Christ 
a thousand years." Amen. Praise the Lord ! 






CHAPTER XXIV. 

Christ's coming premillennial. 

" But as the days of Noe were, so shall also the coming of the 
Son of man be. — Matt. 24: 37. 

WE shall assume that all are agreed that Christ will 
indeed "appear the second time without sin 
unto salvation unto them that look for him," that "this 
same Jesus shall so come in like manner as ye have seen 
him go into heaven." 

Not only so : we are agreed that there is to come a 
time of universal blessedness on the earth. This period 
called the millennium is so clearly foretold and so cer- 
tainly expected by all that are truly taught of God that 
it needs no discussion here. But what is the order of 
these two events? Which is to come first? Is the 
coming of the Lord before the millennium, i.e., at the 
introduction of this period ? Or are we to look for the 
millennium first, before our Lord's personal return? 
This is the question to which our attention is invited. 
As to the historic and creclal attitude of the church in 
the past, we shall leave that for others to examine, and 
direct our investigation to the testimony of Scripture 
on the point in question. 



270 OLD CORN. 

For myself, there is not the slightest question that 
the return of the Lord Jesus for His saints will be 
before the thousand years of millennial reign, and not 
afterwards. 

(1.) What did Christ teach His disciples and all 
future preachers to expect as the result of their min- 
istry and mission? Were they to expect such a prog- 
ress in the spread of vital Christianity that it would 
gradually obtain complete ascendency in the world? 
Were the apostles taught that the churches they were 
founding would by their various agencies so diffuse the 
gospel, that at no distant da}', or in any other day, the 
population of the earth would become a really Christian 
population? If our Lord did teach this, then it is not 
optimistic to believe it, and really expect the day when 
"the world's salvation by the present system of agen- 
cies" will be an accomplished fact, and reposing in the 
midst of millennial glories we may await the coming of 
our Lord. But if this hope of success has indeed been 
the heritage of the church in all the past, may we not 
ask for an explanation of the appalling fact, that though 
nearly nineteen centuries have passed since Jesus com- 
missioned His disciples to " Go, preach the gospel to 
every creature," there are certainty less than 20,000,000 
of experimental Christians in the world of to-day, 
which contains a population of at least 1,400,000,000, 
and which lias an annual increase of about 14,000,000 ? 
Now it may be answered that the desired results have 
been hindered by the unfaithfulness of the church, and 
the power of " the god of this world to blind the 
minds" of men. That even "the truth of God has 
been changed into a lie," and that from the very be- 



CHRIST'S COMING PREMILLENNIAL. 271 

ginning "the mystery of inquity" hath wrought in 
"the children of disobedience." To all of which we 
heartily give assent. But what of the future? Are 
these opposing elements expected to lose any of their 
subtlety or virulence, and have we reason to suppose 
that a more propitious era, in this respect, dawns upon 
us than that which broke upon the disciples on the day 
of Pentecost? Is "the preaching of the gospel, accom- 
panied by the Holy Spirit," to be more effective in our 
hands than in theirs, and fully adequate to these antici- 
pated achievements? Is there either any human proba- 
bility or divine revelation that there is to be realized in 
our future any universal triumph of the gospel before the 
coming of the Lord? We think our readers must con- 
cur with us when we answer such questions with a 
decided negative. When we assert that the hindrances 
to the gospel in the past are not peculiar to the ages 
and the people of the past, but are as permanent and 
enduring as the seon, and as universal and invariable as 
fallen human nature itself. Not only so : " In the last 
days perilous times shall come." Perilous even to 
God's children, because of a subtle mixture of truth and 
error, because of the delusive power of "a form of 
godliness," and a sensual religion which is often only 
a cloak for infidelity and vice. And still worse, the 
Spirit speaketh expressly that in the latter times some 
shall u depart from the faith, giving heed to seducing 
spirits and doctrines of devils," etc. And this preva- 
lence of corruption, even in the church itself, is most 
clearly taught by Christ, and is recognized or empha- 
sized with warnings by all of the apostolic writers. 
This one fact is enough to exclude at once and forever 



272 OLD CORN. 

ever}' Utopian expectation that the gospel will one 
da}- meet with universal acceptance by the world. 

(2.) Let us glance at the parable of the tares (Matt. 
13: 24). Here is "an enemy" successfully introduc- 
ing false professors among true believers. They are 
rooted in the same inclosure, and assume the same priv- 
ileges and name as Christians. But they are " tares," 
and were not planted by the Son of man but by " the 
devil" (v. 39). The servants at once think of a 
remedy: "Nay; let both grow together until the har- 
vest," said " the householder." And the harvest, we 
are told in v. 39, " is the end of the world "; not of the 
inhabited earth, but of the age or dispensation when 
"the Son of man shall send forth his angels, and they 
shall gather out of his kingdom all things that offend, 
and them which do iniquity, and shall cast them into a 
furnace of fire." "Then" — after this interposition of 
a judgment that separates the tares from the wheat — 
" then shall the righteous shine forth as the sun in the 
kingdom of their Father." Is this pessimism or truth ? 
The following parables of the " mustard seed " and the 
" leaven " enforce the same general truth, and teach the 
expansion of the church and the diffusion of heavenly 
principles, resisted and counter-worked by the devil, 
both in his visible and imperceptible or hidden operations. 
And these "mysteries of the kingdom of heaven," that 
Jesus gave the disciples to know (v. 11), harmonize per- 
fectly with the warnings found all through the Scriptures. 
" Take heed," says Paul, "therefore to your own selves, 
and to all the flock . . . for I know this, that after my 
departing shall grievous wolves enter in among you, not 
sparing the flock. Also of } 7 our own selves shall men 



CHRIST'S COMING PREMILLENNIAL. 273 

arise, speaking perverse things, to draw away disciples 
after them." " Therefore watch, and remember, that by 
the space of three years I ceased not to warn every 
one night and day with tears" ^Acts 20 : 28-31). Was 
Paul a pessimist? Has not the history of Christianity 
from that day to this corroborated the truth of these 
predictions ? Had not this very church of Ephesus 
" left her first love " before the close of the apostolic 
age ? And so of Smyrna, Pergamos, Thyatira and the 
others. And one of Paul's latest laments to Timothy 
is, "that all they which are in Asia be turned away 
from me." And will any one undertake to find any 
spot on earth where Christianity flourished in that day, 
that it may still be found in purity and power ? Apos- 
tate Christianity and idolatrous superstition find their 
Mecca in Rome, Corinth and Philippi. And even the 
churches of the Reformation need to be again reformed 
and delivered from errors as gross as those against 
which they once fought. This is a painful picture, but 
it is a true though far from being a full one. 

(3.) The outlines drawn by the pen of inspiration 
have been filled in with the dark record of sin, that has 
verified the truth of prophetic revelation without one 
contradiction. What then, — has the gospel of Christ 
proven a failure ? If indeed its universal supremacy in 
the hearts and lives of all men the world over, accom- 
plished "by the present system of agencies," is the 
object and determined purpose of God in its introduc- 
tion, then we are compelled to admit that, up to the 
present hour, a mysteriously small part of that work 
has been accomplished. But for ourselves we decline 
the sad conclusions of such a position. We believe 



274 OLD CORN. 

that the gospel of the Son of God has always been 
successful, and has never been a failure; successful, 
because accomplishing in every age, in every land, and 
in every heart, the very object for which it was de- 
signed. Of course, always under the limitations re- 
vealed in God's word. Successful because His word 
shall not return unto Him void, "but it shall accom- 
plish that which I please, and shall prosper in the thing 
whereto I sent it." What, then, does God please to 
accomplish by the gospel ? 

First, that it shall be " the power of God unto salva- 
tion to every one that believeth." " He that believeth 
and is baptized shall be saved." An explicit and de- 
clared purpose, limited by a condition and made effect- 
ual by the Holy Spirit, in the soul of every individual 
sinner in every age and in every clime that complies 
with the conditions. And so, in every single instance, 
a victory has been scored for the gospel of Jesus Christ. 
" Hope of success," then, in this battle is not built 
upon our confidence in the purity, wisdom and ultimate 
triumph of that great corporate body known as the 
church, but upon the personal promise of our Lord to 
every one of His disciples: "Lo, I am with you 
alway," and His commission to " preach the gospel to 
every creature." This simplifies things wonderfully. 
It brings the battle down to three. The Lord and His 
disciple on one side and the " every creature " on the 
other. In such a conflict there is no such word as fail. 
If the gospel is believed and Christ is received, that is 
"success." And if rejected and we are only the " savor 
of death unto death," yet having done the will of 
God, we can still give thanks unto Him who "always 



CHRIST'S COMING PREMILLENNIAL. 275 

causeth us to triumph in Christ." Thus " we are able " 
because Christ is able," and willing "to work in us to 
will and to do of his own good pleasure." Not because 
we think this or that. Nor do we find the acceptance 
of certain "views" necessary in order to prevent mis- 
sionary ardor from chilling in the breast of him who is 
really warmed and energized by the Holy Ghost; of him 
who really believes that he stands face to face with a 
perishing world, for whom he has a mission of mercy 
that must be delivered in haste, and accepted at once or 
rejected at its imminent peril ; who has no business to 
administer opiates to rebels, concerning countless ages 
of social improvement and amelioration, political en- 
lightenment and triumph and final Christianization, 
when God's word expressly forbids such ideas of uni- 
versal and peaceful conquest. "But the judgment shall 
sit, and they shall take away his dominion to consume 
and destroy it to the end." Final, sudden, swift and 
sure destruction awaits the day when the "stone cut 
out without hands " shall smite and break to pieces the 
world kingdoms, represented by the feet of the great 
image seen by Daniel. " The beast shall be slain and 
his body destroyed and given to the burning flame." 
Such are the warnings of "him that was called Faith- 
ful and True, who in righteousness doth judge and 
make war." 

But, secondly, God "pleases" that this gospel of the 
kingdom shall be preached in all the world, for a wit- 
ness unto all nations. And "then shall the end come" 
(Matt. 24: 14). And this is being done this very 
hour ; slowly the heavy doors, closed, bolted and barred 
by Satanic power, have swung open in answer to the 



27G OLD CORN. 

knock of the obedient disciples of the Lord Jesus, until 
every one may now be said to be opened to the sower 
of gospel seed. Let there be an enthusiastic and de- 
termined endeavor to obey the marching orders of our 
Lord in His last commission, and so hasten His coming 
again. But it is contended that this commission de- 
mands that every individual of these nations shall be 
discipled. Why, then, does Jesus add to that commis- 
sion the solemn warning, " He that believeth not shall be 
damned"? Such words preclude at once and forever 
the idea of any universal acceptance of the gospel. 
But even though they do, what is there in that or any 
other fact to " paralyze " any loyal soldier? " She hath 
done what she could," is an epitaph good enough for 
any follower of Jesus. And the unevangelized millions 
of earth might all hear the gospel in a single decade or 
less, if there were only enough consecrated men and 
women and money to carry it to them. And yet the 
cry that comes up for "help" from needy mission fields 
falls on dull ears in the church. Its members give an 
average of less than fifty cents each per year for foreign 
missions, and hardly a missionary periodical anywhere 
is self-supporting. This would not be so if the church 
cared about the heathen as much as they are interested 
in the politics, news, business and sensations of the 
day. We respectfully inquire if this "paralyzed" in- 
difference is due to an earnest expectation of "the pre- 
millennial advent of Christ and His personal reign on the 
earth"? We think it is better for us occasionally thus 
to look at the obverse side of this picture, rather than 
magnify our present success and glory in it. Much as 
there is to rejoice over, there is yet more to humble us 



CHRIST 8 COMING PREMILLENNIAL. 277 

and provoke the query once again, " When the Son of 
man eometh, shall he find faith on the earth ?" But if 
all are to be saved, why does not the query run, " Shall 
He find any unbelief on the earth ? " But the condition 
of the world at the Lord's coming has been unerringly 
predicted by Christ Himself as one "filled with vio- 
lence," unbelief and sensual indulgence. Read this : 
" As the days of Noe were, so shall also the coming of 
the Son of man be. For as in the days that were before 
the flood, they were eating and drinking, marrying and 
giving in marriage, until the day that Noe entered the 
ark, and knew not till the flood came, and took them all 
away ; so shall also the coming of the Son of man be." 
" Likewise also as it was in the days of Lot ; they did 
eat, they drank, they bought, they sold, they planted, 
they builded; but the same day that Lot went out of 
Sodom it rained fire and brimstone and destroyed them 
all. Even thus shall it be in the day when the Son of 
man is revealed" (Luke 17). Thus these darkest 
periods of apostasy and retribution are chosen by our 
Savior Himself, not merely for points of analogy, but 
for their complete identity with the closing days of the 
dispensation "when the Son of man is revealed." Now 
if to some it may seem that God's scheme of redemp- 
tion is a failure, compared with what they had con- 
ceived, let them remember that such failure lies at the 
door of human responsibility and free agency, and not 
at that of divine mercy and sovereignty, whose cry has 
ever been to men, " Why will ye die?" 



CHAPTER XXV. 

THE PAROUSIA. 
"Abide in him; that, when he shall appear, we may have 
confidence, and not be ashamed before him at his coming. — 1 
John 2: 28. 

THE effort to make people believe that the promised 
parousia [coming] of our Lord took place at the 
"destruction of Jerusalem" tends to mislead souls, 
blot out the Christian's hope, and destroy the value of 
Scripture as a definite testimony to anything. With 
a little critical help from "Young's Concordance" we 
shall try to establish the following four points : — 

First. That the promised parousia [coming] of our 
Lord did not take place "in," "at," nor "after" the 
capture of Jerusalem by Titus, as is often asserted. 

Second. That the spiritual coming promised in our 
Lord's discourses recorded in John 13-16, did find ful- 
fillment on the day of Pentecost, when " they were all 
filled with the Holy Ghost." 

Third. That this was not the parousia, and that 
parousia is always used to denote a personal and bodily 
" presence," and never that which is only spiritual. 

Fourth. That His parousia is unquestionably pre- 
sented as a future, and never as a past event. 



THE PAROUSIA. 279 

(1.) Iii Matt. 24, amongst other questions, the dis- 
ciples asked Jesus this one : " What shall be the sign 
of thy parousia ? " To which our Lord gave a most 
explicit answer. He says it shall be like "the light- 
ning coming out of the east and shining even unto the 
west." Here suddenness, omnipotence and fearful vis- 
ibility are set forth. He says, " The sun shall be dark- 
ened, and the moon shall not give her light, and the 
stars shall fall from heaven," that "all the tribes of 
the earth shall mourn, and they shall see the Son of 
man coming in the clouds of heaven with power and 
great glory." " And he shall send his angels with a 
great sound of a trumpet, and they shall gather to- 
gether his elect from the four winds, from one end of 
heaven to the other." " As the days of Noe were, so 
shall also the parousia of the Son of man be." And 
three times in the course of this minute description 
does He declare, " So shall the parousia of the Son of 
man be." Now how many of these things took place 
" at the destruction of Jerusalem " ? Was the sun 
blotted out? Did the stars fall? Did all the tribes 
mourn, when only two tribes were in the land ? Did 
they see the Son of man in the clouds of heaven or 
hear His angel's trumpet? Were the elect gathered from 
the four winds? Or, are all of these things to be 
spiritualized away ? 

(2.) When our Lord says in John 14 : 13, " I will not 
leave you comfortless : I will come to you," He does 
not speak of His parousia, or bodily coming, but uses 
erchomai, "to come," and speaks simply of His presence 
and coming, without any qualification. The same is 
true of the twenty-third verse, " And we will come 



280 OLD CORN. 

unto hiin and make our abode with him." Of the 
twenty-eighth verse, " I go away and come again unto 
you." Of Chap. 15: 26, "When the Comforter is 
come, whom I will send." Of 16 : 8, " When he is 
come, he will reprove the world." Of 21 : 22, " If I 
will that he tarry till I come," etc. Now it does 
no violence to Scripture language to construe these 
promises, as being fulfilled by His spiritual coming 
and presence in the church at Pentecost, and as still 
standing good for a personal Pentecost, to any man 
who loves Jesus and "will keep his words." 

(3.) But when the word parousia is used, it does not 
denote a coming that is spiritual only, but is always 
used to denote a bodily and personal " presence." A 
few examples will suffice. " I am glad of the parousia 
of Stephanas" (1 Cor. 16: 17). "God comforted us 
by the parousia of Titus " (2 Cor. 7 : 6). " By my 
parousia to you again" (Phil. 1: 26). "Not as in 
ray parousia only" (Phil. 2: 12). We select these 
quotations because it is impossible that the parousia of 
Stephanas, or Titus, or Paul can be otherwise than a 
bodily and personal " presence," and it therefore must 
have the same force and meaning, when used in refer- 
ence to the Lord Jesus by the discriminating pen of 
inspiration. 

(4.) Finally, how is it possible that either Pentecost 
or "the destruction of Jerusalem" could >iave been the 
parousia, when it is invariably presented in Scripture 
as a still future thing ? " Christ the first fruits ; after- 
ward they that are Christ's at his parousia " (1 Cor. 
15: 23). "Are not even ye in the presence of our 
Lord Jesus Christ at his parousia ? (1 Thess. 2 : 19). 



THE PAROUSIA. 281 

" The parousia of our Lord Jesus Christ with all his 
saints" (1 Thess. 3: 13). " We which are alive and 
remain unto the parousia of the Lord" (1 Thess. 4: 
13). " Your whole spirit and soul and body be pre- 
served blameless unto the parousia of our Lord Jesus 
Christ" (1 Thess. 5: 23). "Whom the Lord shall 
[future] destroy with the epiphaneia [manifestation] 
of his parousia " (2 Thess. 2:8). " There shall come 
in the last days scoffers, saying, Where is the promise 
of his parousia? " (2 Pet. 3 : 4). " Abide in him ; that, 
when he shall appear, we may have confidence, and not 
be ashamed before him at his parousia " (1 John 2 : 
28). In the light of such Scriptures, how can any one, 
who really regards its plain letter, believe that our 
Lord's coming has already occurred, or that parousia 
signifies only a spiritual presence? But some seek to 
avoid the force of John's remarkable passages in Revela- 
tion which declare the parousia to be a " future event," 
by assigning a date for the Apocalypse prior to the 
destruction of Jerusalem, or about A.D. 70. Granting 
this for a moment, we are still confronted with John's 
testimony in his " first Epistle, A.D. 108." Chap. 2 : 
28 : " Abide in him ; that, when he shall appear, we may 
have confidence, and not be ashamed before him at his 
parousia." But we are not to be deprived of John's 
testimony in the Apocalypse to the same fact : " Be- 
hold, he cometh with clouds ; and every eye shall see 
him, and they also which pierced him : and all kindreds 
of the earth shall wail because of him" (Rev. 1: 7). 
" And, behold, I come quickly ; and my reward is with 
me, to give every man according as his work shall be." 
" Surely I come quickty. Amen. Even so, come, Lord 



282 OLD CORN. 

Jesus" (Rev. 22: 12,20). These words certainly 
were never penned with any reference to the " destruc- 
tion of Jerusalem," nor even before that event, but 
long after it. 

Some writers seem to have been persuaded by 
" modern criticism," and the necessities of their cause, 
to depart from the traditional hypothesis that the true 
date of the Apocalypse is A.D. 96. In doing so they 
have transferred it to "about A.D. 70." Against this 
hypothesis, as it is sought to be made a matter of prime 
importance, we shall cite some undisputed authorities. 
Irenseus says, "The Apocalypse was beheld not long 
ago, but in the time of our own generation (our own 
day) toward the end of Domitian's reign. [A.D. 96.] 
(Vol. v, chap, xxx.) " Eusebiu nd Jerome give similar 
testimony." And Dean Alford shows that the so-called 
Fathers " declare with perfect unanimity that John was 
banished by Domitian to Patmos and there wrote the 
Apocalypse." He further says, " I have no hesitation 
in believing with the ancient Fathers and most compe- 
tent witnesses, that the Apocalypse was written toward 
the close of Domitian's reign, i.e., about the years 95 or 
96 A.D." And such testimony can be confirmed by 
reasoning, which we think ought to be conclusive. For 
example, Hengstenberg shows in detail that the con- 
tents of the Apocalypse correspond to the time of 
Domitian, and the history of that time ; and amply 
support his positions. Banishment was certainly a 
form of imperial violence never exercised by Nero. 
Secular history hardly exaggerates when it declares 
that " at the last he killed everybody that attracted his 
attention." With Domitian, however, it was different, 



THE PAROUSIA. 283 

since he banished a number of philosophers and promi- 
nent men, including Epictetus. Banishment was thus 
employed by him, along with other common measures. 
And though he executed Christians, there are instances 
of their banishment, of which John certainly was one. 
And from his prison home in Patmos he wrote "in a 
book " the things which he saw, " and the things whicli 
are," " and the things which shall be after these," and 
sent it unto the churches. " He that hath an ear, let 
him hear what the Spirit saith unto the churches." 

Long years ago J. J. Gurney exposed this same " con- 
ventional misinterpretation of Scriptures," that we have 
been considering. But there never was a day when his 
solemn warning was more needful than the present. 
He exhorts that nothing be allowed to " divert us from 
a firm, believing expectation of that momentous day, 
when Christ shall come again in visible glory, with 
all His holy angels, to raise the dead, to make 
manifest the secret of all hearts, to judge righteous 
judgment, to consign the wicked to their appointed 
punishment, and forever to consummate the glory and 
happiness of His own followers." 

And to treat the Scriptures as an ordinary volume of 
good advice, and explain away all the force of Biblical 
authority, is to lull souls into a slumber, only to be 
broken by the startling summons of the appalling blast 
of the archangel's trumpet, and the voice of God. Even 
now, there peals forth the solemn cry, that waxes louder 
and louder, "Behold, the Bridegroom cometh; go ye out 
to meet him ! " 



CHAPTER XXVI. 

FREE FROM THE LAW. 

" For the law of the Spirit of life in Christ Jesus hath made me 
free from the law of sin and death. For what the law could not 
do, in tliat it was weak through the flesh, God, sending his own 
Son in the likeness of sinful flesh, and for sin, condemned sin in 
the flesh."— Romans 8: 2, 3. 

OUR theme is concerning spiritual freedom. But 
before entering upon its discussion, I may be ex- 
cused for exercising just a little liberty in speaking of 
my own experience. Usage would more properly 
assign testimony to a place after sermon, rather than 
before it; but as I have been introduced as "a minister 
of the Friends' Church," it seems only right that this 
vast audience should not be confused as to my eccle- 
siastical standing. It is true that I was raised after 
the strictest sect of the Friends, have been a member 
all m} r life, and a minister of the gospel in that church 
for more than a score of years. I have accepted the 
providence of God in this matter with gratitude. But 
I am quite aware that in this latitude, the common idea 
of a Quaker associates him with the plain language, 
drab clothes, and silence in meeting. But these may 
only be the grave clothes of a dead formalism, and are 



li 



FREE FROM THE LAW. 285 

generally but a travesty on genuine Quakerism. I 
bring you no credentials of that description. History 
establishes the fact that two hundred years ago they 
were the hottest gospellers, and the most efficient 
preachers from the days of the early church up to that 
time. George Fox often preached for three hours, and 
with a voice that could be heard above the tiddlers that 
were sent to silence him. And it was only when our 
church grew respectable, and rich, and formal that it 
grew silent, and God raised up John Wesley to go 
forward with his soul-saving work. And this is the 
largest part of my creed, so that while I am denomina- 
tionally a Quaker, and probably always shall be, my 
affinities are very strong for all of the Lord's people, 
and they ought to be. I was converted in a Methodist 
revival; I was baptized by a Baptist, and I married 
a Presbyterian, so that I am at least a brother-in-law to 
the most of you. 

Now may God bless us together in our meditations on 
this wonderful passage of Scripture. 

I. God is a God of law. By what we call natural 
or physical law, He rules matter. In unswerving obedi- 
ence the stars and planets and all worlds wheel in 
their orbits ; with inflexible impartiality the sea swal- 
lows up millions of lives, while it is the prolific source 
of other millions of lives that are congenial to its 
elements. The brute creation can always be relied upon 
to obey without fail the laws of their instinct. God 
has no trouble in any of these respects. But man is a 
rebel, and " only man is vile." He has sold out to the 
lawless one, and so is " after the flesh." He is " car- 



286 OLD CORN. 

nally minded," " sold under sin," and "not subject to 
the law of God, neither indeed can be." But this is 
" death," not only the death of a judicial sentence, 
but practical, spiritual death, or alienation from God. 
Truly a sad picture, and yet if fully drawn, many more 
dark shadings are furnished by the word of God. 
Nevertheless, God loves us, and Jesus Christ loves us, 
and the Holy Spirit loves us, and seeks our recovery 
from our lost estate. In this wonderful work of 
redemption, the two laws of our text have a most impor- 
tant place. The " law of sin and death " and the " law 
of the Spirit of life," seemingly opposed to one another, 
they are yet entirely cooperative in our salvation. " The 
law of sin and death is divisible." 

(1.) Let us look first at the moral law as reflecting 
God's holiness and expressing our obligations to Him 
and to our fellow-men. This law " is holy, just and 
good," and reveals the distance between God's holiness 
and man's unholiness. This is not seen in its external 
requirements or literal fulfillment, for it may be obeyed 
as to outward actions by the unrenewed man. He may 
never make " a graven image," nor literally "bow down 
to them nor serve them." He may not swear, nor break 
the Sabbath, nor kill, nor steal, nor lie, nor commit 
adultery, and yet violate every one of its provisions in 
their spiritual significance. And God insists upon 
those inward tempers and affections that make its ful- 
fillment not only possible, but delightful. David says, 
" Thy law is my delight," " I delight to do thy will, O 
my God." But the carnal mind of man is not subject 
to this law, neither indeed can be, since it is enmity 
against God. Hence, howsoever much men may strive, 



FREE FROM THE LAW. 287 

they are transgressors still, until they submit to God's 
way of freedom from the law of sin and death. 

(2.) The ceremonial law " was added because of 
transgression." Its object was twofold. First, to 
reveal in detail violations of the moral law and punish 
specific transgressions. 

But it also proclaimed the vicarious work of Jesus 
Christ in every line ; and every sacrifice and service 
was typical of the person and work of our Lord, "as the 
Lamb of God that taketh away the sin of the world." 
For it was not the " blood of bulls and of goats " that 
could really take away sins, but the blood of the Lamb 
slain from before the foundation of the world. It was 
thus that a day of probation was maintained, and even 
this " ministration of death, written and engraven in 
stones, was glorious." This was "the ministration of 
condemnation " that is here called " the law of sin and 
death." Sin always carries with it the death penalty. 
But this law did much more than proclaim penalties 
for sin. While there were many things which the law 
could not do, we must call particular attention to some 
other things of great importance that the law does do. 

(1.) " By the law is the knowledge of sin." Paul 
says, " I had not known sin but by the law." Mark 
that he does not say, " I had not had sin." The law 
was not the creator of sin, but the revealer of it. The 
plummet did not make the wall crooked, it only reveals 
that it is so. Thus the first kind office of the law is to 
acquaint us with our true condition, our sinful state in 
the sight of God. It is God's looking-glass that reveals 
pollution and moral deformity with unflattering faith- 
fulness. That is the trouble with it. We do not care 



288 



OLD CORN. 



to know such unwelcome truth. An American humor- 
ist says, " Some people are so homely that they never 
use a looking-glass without wanting to smash it." And 
you know that a photographer in order to get business 
must not be exactly true to life. He must take all of 
the wrinkles out and fix up your picture until it is a 
great deal nicer than you are, or you won't have it. 
Just so men with a carnal mind have little use for the 
law of God, and in our day it is not preached much. 

(2.) The law entered that the offense might abound." 
Man is a sinner from center to circumference. "From 
the sole of the foot, even unto the head there is no 
soundness." " Sin hath reigned unto death." Men are 
slow to believe this ; but God's word declares it and 
the law reveals it. When God says, " Thou shalt," the 
carnal mind says, "I will not"; and when God says, 
"Thou shalt not," man replies, "I will." One day a 
little girl was sitting on the parlor floor playing with a 
box of shells and a few were getting outside of the box. 
Her mother said, " Baby mustn't throw shells on the 
floor." In a moment the little dimpled hands went to 
the bottom of the box, and the shells flew in all direc- 
tions. " The law came and sin abounded." All admit 
that something is wrong with them, and that a little 
patching up is necessary, and that Jesus will "help 
those that help themselves." But we are slow to admit 
the utter ruin, bankruptcy and death wrought by sin. 
Like a man in New York that was asphyxiated from 
gas, and found as good as dead in his bed. But a friend 
allowed the doctors to take the life's blood out of his 
arm and transfuse it into the veins of the practically dead 
man. He recovered, and appreciated the help received 



FREE FROM THE LAW, 289 

to the extent of five dollars, which was rejected with 
contempt. But he failed to realize that he had been 
saved from death. 

(3.) " The law worketh wrath." This is another 
most important office of the law. It irritates and pro- 
vokes the carnal mind, as a blister does the flesh. Not 
only so, it reveals the wrath of God against sin. It 
shows no mercy. The guilty need not look to the law 
for pardon — he can find only condemnation. His 
only hope is to look elsewhere. Indicted under God's 
law in the high court of heaven, every rebel may 
plead guilty and accept as his advocate the Son of God, 
" who was delivered for our offenses, and was raised 
again for our justification." Through faith in Jesus we 
are "made free" from the penalties of the law of sin 
and death, and become the servants of righteousness." 
This is a glorious emancipation from the guilt and 
power of sin, and an espousal to Christ. It can only be 
accomplished by " the law of the Spirit of life in Christ 
Jesus." And this is the "gospel of the grace of God." 
" In him was life." " I am the resurrection and the 
life," said Jesus, and the Holy Spirit is the " Spirit of 
life," to him that receives Jesus. And this is an un- 
changeable " law " of the Spirit's acting in every such 
case. He will give dominion to the "life — that is in 
— Christ Jesus," and freedom from the dominion of 
death in sin, and the life shall be as real as was the 
death. It is the Spirit that through the " law" convinces 
" of sin, of righteousness, and of judgment." It is the 
Spirit that regenerates and sheds abroad the love of 
God in our hearts. How blessed and how wonderful 
are these beginnings of the new life in the soul. 



290 



OLD CORN. 



II. But our text reveals the secret of freedom in a 
deeper, fuller sense than we have yet considered. 

It is from "shi in the flesh.'''' No sins remain upon 
the conscience of God's child, but there is a conflict 
with inbred or inborn sin that is speedily developed 
and lamented by him. This struggle is clearly set 
forth by Paul, in the seventh chapter, and he follows 
his lament over " the body of this death," with the 
victorious shout of faith, that through Jesus Christ, he 
shall have deliverance. True Christians of every name 
and circumstance, know something from their own 
experience of what the Apostle is talking about. All 
agree that something must be done, but Paul cuts up 
by the roots the common errors that prevail so generally. 

Many think that this inward conflict with the "old 
man," or "sin in the flesh," is descriptive of the inevi- 
tably changing experience of all Christian life, and in 
dreary hopelessness submit to the inevitable. Oh that 
some such might hear the glad gospel of a better deliver- 
ance ! Like the wilderness of old, though a country to 
be passed through, it may be left behind and never 
again returned to. Then there are those who resolutely 
set about "knocking down" the old man, "smashing 
his mouth," giving him " black eyes," etc., with the 
hope of enfeebling him, and his gradual extirpation. 
But this is much like "Jack in the box." When the 
lid is tightly held down, Jack is out of sight, and very 
humble, but the moment the pressure is off, Jack is as 
large as life and as independent as ever. His springs 
don't decay by repression. 

Then there is the " growth " theory, and, in fact, 
theology. It is based on the very simple fallacy that 



FREE FROM THE LAW. 291 

" growing in grace " necessarily implies a gradual 
deliverance from sin. That that is really what it 
means. But it will be seen, by a little reflection, that 
it means nothing of the kind. " Growth " is expansion, 
enlargement, addition, and cannot be otherwise than 
hindered by the presence of sin, which antagonizes it. 
" Growth in grace," then, implies the expansion of the 
spiritual graces and presupposes our complete renunci- 
ation of sin, and deliverance from it as a personality, 
"through faith." 

There is a true gradualism that pertains to growth as 
well as maturity, that is most injuriously applied to 
both regeneration and sanctification. 

Now let us accept the disclosure of the Apostle that 
"the law hath dominion over a man as long as he 
liveth." Not to condemn, or inflict its curse, but as a 
pedagogue to enforce its claims, as the rule of action, 
thought and volition. There is the " inward man " 
that " delights in the. law of God," but there is a " law 
of sin in my members," at "war with the law of my 
mind." 

Now is not this true of Christian life everywhere, 
when under the law? "Ye are fallen from grace" not 
into willful sin at all, but into the error of endeavoring 
to maintain a walk of justification by keeping "the 
law." 

III. But why cannot victory always come through 
obedience to the law? Because it is weak through the 
flesh. Even God's law, strong as it is, is not so strong 
as "the flesh." We have previously seen what it could 
do in revealing sin and punishing the offender. But 



292 



OLD CORN. 



we are here distinctly notified of what it cannot do. It 
cannot make us free from sin in the flesh, neither can it 
impart a power that secures a victorious walk. Paul 
knew the law, and declares its impotence in these 
respects. He even confesses to at least an occasional 
" captivity " unto the " law of sin which is in my mem- 
bers." In order, however, to witness a fair battle be- 
tween these two giants, "the law" and " the flesh," let 
us repair to the palace of King Solomon. Solomon 
has been installed king under the most imposing and 
favorable auspices. He not only had the heritage of 
his father David, but the blessing of God. He was the 
repository of law, and enjoined to keep " all that I have 
commanded thee," by the most wonderful promises, as 
well as the most solemn warnings of Jehovah Himself. 
(1.) Now the "law" strictly forbids alliance with an 
idolater. But Solomon loved the daughter of Pharaoh, 
and he married her. The "flesh" was victor over law 
in this battle. (2.) The law said, "Neither shall he 
multiply wives." But Solomon loved many strange 
[idolatrous] women, and had a thousand of them. " The 
law was weak through the flesh." (3.) The "law" 
said, " He shall not multiply horses to himself, nor 
cause the people to return to Egypt " to that end. But 
Solomon "had horses brought out of Egypt," for he 
wanted the very best, and he multiplied them until he 
had thousands of horses. And again "the flesh'" Avais 
stronger than the "law." (4.) The "law" said, 
"Neither shall he multiply to himself silver and gold." 
But Solomon " made silver to be in Jerusalem as stones." 
And the "law" was again defeated by its powerful 
antagonist, " the flesh." 



FREE FROM THE LAW. 293 

No doubt but Solomon struggled to do right and obey 
the law, at least to some extent, and was ashamed of 
his failure and sin ; but the flesh was strong and the 
"law was weak" in comparison. It was, however, in 
full force to condemn, and its penalties were executed 
upon the offender. "And the Lord was angry with 
Solomon." "Forasmuch as this is done of thee, . . . 
I will surely rend the kingdom from thee." 

Now, although this experience of Solomon may differ 
in measure, it differs little in character from that of 
every other man attempting to serve God without 
knowing the value of a full salvation through a living 
Christ. 

We must, however, look at another aspect of the 
service of a servant, and admit that through great faith- 
fulness and watchfulness, an outward obedience may 
indeed possibly be secured, notwithstanding the warfare 
within. The "two milch kine" of the Philistines did 
take "the straight way to the way of Beth-she-mesh," 
with the ark of the Lord upon the new cart, when it 
was being sent home by the Philistines. They had 
sent it from Eben-ezer to Ashdod ; and from Ashdod 
to Gath; and f rom Gath to Ekron, but "the hand of 
God was heavy " upon them, and they wanted to send 
it back to Israel. And so they devised the scheme of 
"kine on which there hath come no yoke," and "shut 
up their calves at home," and "let them go." And 
they " went along the highway and turned not aside to 
the right hand nor to the left," notwithstanding the 
inward complaint of nature expressed itself in " loioing 
as they went''' How true this is to the life of the mul- 
titude of murmuring and complaining Christians to be 



294 



OLD CORN. 



found everywhere. Paul's "law of liberty," or the 
"law of the spirit of life " is the remedy for all of this. 
It takes out the complaining and the bellowing, and 
makes the yoke easy. It writes the law in the mind 
and in the heart. Then " love is the fulfilling of the 
law." "His delight is in the law of the Lord." How 
much more grateful to the heart of God is the love- 
constrained service of a son that says, "May I?" than 
the coerced service of the servant that says, " Must I ? " 

brother, sister, this work can be done for you! 
It can be done very soon. Only hand yourself over as 
clay to the great artist, the Holy Ghost ! 

1 once got much help from looking through a micro- 
scope. My friend placed in position a bit of glass with a 
little speck on it the size of a pin's head. I was sur- 
prised to see Moses, with a stone table of command- 
ments in either arm, that were entirely legible ! 
Instantly I thought, if the skill of a man is equal to 
this, it must be easy for God to put His law into our 
hearts, small as they are, if He is only allowed to work. 

He can do it, for He has " condemned sin in the flesh." 
Christ came in the likeness of sinful flesh, and became a 
sacrifice for sin, as well as for sins. He made pro- 
vision not only for the pardon of "sins," but for the 
destruction of the " sin " principle in " the flesh." Not 
the physical man, but the " old man," or the " carnal 
mind," here called " the flesh." " That being dead 
wherein we were held," we may then serve God " in the 
newness of the spirit instead of the oldness of the law." 
For the " end of the commandment is charity out of a 
pure heart." Perfect love keeps all the commandments, 
and they are not grievous, either. To love God with all 






free From the law. 295 

the heart and your neighbor as you ought to, is natural 
and easy for a clean heart. An inward state of purity 
brings quietness and assurance, and rejoicing in the 
Lord always, is easy as breathing. It is wholly dif- 
ferent from an ecstacy or a " frame of mind," as many 
say. The mind that was in Christ, is more than a frame, 
and is not so easily broken in pieces. Oh that I could 
set before you this freedom wherewith Christ can make 
us free, with such attractions as shall make you to long 
for it ! I speak to many at this very moment that have 
lived in a kind of bondage all your lives. Not in the 
full liberty of a true son of God. O brother ! what a 
mistake you are making ! O sister, dear ! what a 
mistake you are making! Did you say, "I hope to 
get to heaven when I die " ? Well, I hope so too ; but 
suppose you do, your mistake is none the less real. Is 
it any excuse for a boy to fool away his opportunities 
at college because his father will some day leave him an 
estate ? He may some day be rich, but a dunce instead 
of a wise man. Is it any excuse for a woman to refuse 
a good offer of marriage from the man she loves, 
because she is her father's heir? Multitudes of people 
will be at the marriage supper of the Lamb as " virgins," 
or merely bridesmaids, when they might have been of 
the bride, the Lamb's wife, if they had not foolishly 
refused to be " sanctified and cleansed with the washing 
of water by the word." 

Ah ! many of you do long for spiritual rest, — perfect 
rest in Jesus. I see it in your up-turned faces, and 
countless tearful eyes. I feel it in your heart-throbs of 
yearning sympathy with the truth that has been uttered. 
You do believe that Jesus Christ can reproduce in you 



29G 



OLD CORN. 



His own spiritual life of purity, love and power. Your 
cry is, " None of self, but all of thee." Well, beloved, 
make yourself over to Jesus, body, soul and spirit. Do 
it just now. Acknowledge His ownership in you and 
His claims upon you. Give Him the keys, not only to 
the citadel, but to every apartment of your entire being. 
If Jesus loved you, while an enemy, well enough to die 
for you, much more, being His friend, will He save you 
by His life ! Open your heart to receive the Holy Spirit 
as your liberator, your sanctifier, and abiding Comforter. 
He is the Spirit of life. And the law of the Spirit of 
life will become as real and as spontaneous in }^our 
being as has been the old "law of sin and death," from 
which He makes us free. Glory to His name ! 

How strange that any one should regard with jealous}-, 
or suspicion and doubt, the doctrine and experience of 
heart purity ! Yet there are men, and preachers, too, who 
are working to "purify politics," and government, and 
society, and who would make the welkin ring with their 
shouts if a single city could be purified from saloons, 
and gambliug-dens, and dives, who are, nevertheless, 
utterly unconcerned about "pure hearts," and have no 
faith that ever God can do such a thing. But the 
" cily-of-man-soul," really purified by the Spirit of 
God, is a greater work than to reform the city govern- 
ment of New York, or London either. Man can do the 
one, but it takes an omnipotent Christ to do the other. 
The one is doubtful, while the other is sure as the word 
of God can make it. Do you ask how to obtain it? 
I answer, by faith. Believe that God has promised it. 
That He is both willing and able. That now is the 
accepted time. Quit trying to see all about it, but let 



FREE FROM THE LAW. 297 

go, and trust where you can't see. If you will "let 
go," Christ will catch you. Learn something from a 
baby getting out of bed. He crawls to the edge and 
looks at the floor. It seems a great distance off. But 
he clutches the bed-clothes and crawls backwards, push- 
ing his feet over the edge a little distance. But faith 
fails and he quickly struggles back into his nest. Again 
he gets to the edge and reexamines the situation. Now 
he seems to think he understands it, and turns himself 
about with more resolution than before, but his clutch 
upon the sheet is as firm as ever. Does he let go and 
drop and let the floor catch him, or does he repeat this 
process of " investigating " indefinitely ? That depends 
upon the character of the baby. You know it is safe 
for him to drop, and if he does you say, "Bravo, little 
man." But strange to say, the crucial point with him 
is to let go. And that's the hardest thing you have to 
do. Instead of " holding on," as most people think they 
must do, open your hand and let go. You must drop 
feet first if you go by faith. To try to go head first, or 
by sight and understanding, is not to go at all. No, 
brother, trust it all to the Holy Spirit as the inworking 
power, and the revealer of Jesus as your mighty eman- 
cipator from the guilt, the love, the power, and the 
hated presence of sin. May God open our eyes, 
strengthen our faith and accomplish His work to the 
glory and praise of His holy name. Amen. 



CHAPTER XXVII. 



SERVING IN " NEWNESS " OR, " OLDNESS " — WHICH ? 

"But now we are delivered from the law, that being dead 
wherein we were held; that we should serve in newness of spirit, 
and not in the oldness of the letter." — Romans 7 : 6. 

IT is an axiom lying at the foundation of all Christian 
life that every child of God is under obligation to 
"serve" Him. In our redemption and salvation Jesus 
Christ has obtained, in a special sense, a proprietary 
right to us. " Ye are not your own, for ye are bought 
with a price." Paul's escutcheon was, " Whose I am, 
and ivhom I serve" and it properly belongs to every 
member of the family of the redeemed. 

It is not, as many seem to think, that Christ saves 
men merely to make them righteous and get them off 
to heaven as quietly as possible. This is not the sum 
total of religion, by any means, and such a view utterly 
fails of any true conception of the sphere towards 
which salvation points — Service. 

Some indeed imagine that salvation may be secured 
by a service of dead works, while others have no 
thought of glorifying God in service until they reach 
heaven. Both are wrong. "We are not only redeemed 



SERVING IN " NE WNESS " OR " OLDNESS " — WHICH? 290 

in order to serve God here and now, but there can be 
no true service until redemption is realized through 
the precious blood of Christ. The conscience must 
be purged " from dead works to serve the living God." 

His demand of Pharaoh, more than three thousand 
years ago, was plain enough. " Let my people go, that 
they may serve me." 

God could not permit His service to be mixed up 
with the slavery and idolatry of Egypt. "iVo man can 
serve two masters" Redemption from the galling yoke 
of Egyptian bondage was at the very foundation of 
true service to God. To this, however, Pharaoh inter- 
posed all manner of hindrances. Again and again the 
demand of Moses was met with a proposal for com- 
promise. 

(1.) Go ye, sacrifice to your God in the land. Serve 
any God you please, only stay in Egypt. " We worship 
our gods, do you worship yours, only don't be so ex- 
treme about it." 

But Moses said : " No ; we can only sacrifice unto 
the Lord our God as he shall command us." 

(2.) Pharaoh then agreed that they might go and 
serve God in the wilderness; "only ye shall not go 
very far away." How the devil does resist any real, 
radical step in the service of God. World bordering 
has been the snare and the ruin of thousands that 
started out to serve the Lord. " Lot pitched his tent 
towards Sodom," and then sat in its "gate," and vexed 
his righteous soul in vain efforts to reform it, until the 
fire of God's judgments fell upon it, when he barely 
escaped with his life. While " Jehoshaphat walked in 
the first ways of his father David," the Lord was with 



300 



OLD CORN. 



him and prospered him greatly. But he joined affinity 
with Ahab, and barely escaped the arrows that were 
intended for that rebel. The world promises much from 
its " flesh-pots," pleasures and allurements, only to dis- 
appoint and deceive. 

(3.) After the plagues of the "murrain," and the 
" boils," and the " pestilence," and the " hail," Pharaoh 
said, " Go now, }-e that are men, and serve the Lord." 
Go out of the land, and go as far into the wilderness 
as you please, if you only leave your women and chil- 
dren behind you. How well the devil knows that a 
service to God amounts to little if the heart is still in 
the world. This is the first distinct proposition to 
exclude women and children from the service of God. 
There is no doubt about its paternity. 

(4.) Once more Pharaoh begged that at least "Your 
flocks and your herds be stayed." No place so good 
for these treasures of earth as Egypt. "Business is 
business, you know. Religion is all well enough, but 
he that provideth not for his household is worse tiian 
an infidel." How memorable is the answer of Moses: 
" There shall not an hoof be left behind." All that we 
have must we take to serve the Lord our God. 

" For as many as were possessors of lands or houses 
sold them, and distribution was made unto every man 
according as he had need." 

It was a good illustration of this principle of bringing 
all to God, when that man, of whom we have all heard, 
wanted his pocket-book baptized, and refused to give it 
to his friend to keep while he went into the water. 

Christ died that we might be delivered "from this 
present evil world, according to the will of God and 



SER VINO IN " NEWNESS " OR " OLDNESS "— WHICH? 301 

our Father." From its spirit, covetousness and idola- 
try. Not to take us out of the world, but to take the 
worldliness out of us. To be "transformed by the re- 
newing of our mind " is our only security against being 
" conformed to the world." 

God promised long ago that the time should come 
when His children should be delivered from all their 
enemies, within and without, that they " might serve 
him without fear, in holiness and righteousness before 
him, all the days of their life." That means that just 
as truly as the Israelites were separated from Egypt by 
the Red Sea, and knew their enemies were dead upon 
the shore, so we may be separated in spirit from the 
world, and be delivered from our spiritual enemies and 
task-masters. To be saved, then, does not mean a total 
discharge from all service, but a transfer from the iron 
yoke of sin and slavery to the easy yoke of Jesus, with 
its great recompense of reward. 

We are set "free from the law of sin and death." 
Not that we may become lawless and range up and 
down according to fancy, but that the righteousness of 
the law might be fulfilled in us, and that God may be 
glorified in our bodies and our spirits which are His. 

Our text distinctly sets before us the fact that there 
are two grand divisions of service. The oldness of the 
law and the newness of the Spirit. Both of them are 
symbolized by the conjugal relation. Marriage is used 
all through the Scriptures as a type of these spiritual 
relations. 

I. Let us first consider service under the law, or in 

"the oldness of the letter." 



302 



OLD CORN. 



The law, or laws of Moses in toto, are personified as 
"an husband" to which all legal worshipers are united 
in a bond that can only be broken by death. Not nec- 
essarily the death of the body, however, but if " that dies 
wherein she was held, she shall be loosed from the law 
of her husband, and may be married to another man." 
But this husband, or " law, hath dominion over a man 
as long as he liveth." How long that may be is a 
matter which may be determined by the volition of the 
wife, who may end her days of bondage by dying unto 
sin, unto the carnal mind, unto the old man. This is 
the "he that liveth," and over whom "the law hath 
dominion as long as he lives," and no longer. 

This is the "that," or that thing wherein we were 
held as long as the " husband liveth." But it is clear 
that the death of the wife is a dissolution of the mar- 
riage bond, equally with the death of the husband, and 
so the Apostle argues that, though the husband or the 
law still lives to rule others, those who will, may end 
the days of their servitude in the oldness of the letter 
by dying themselves. That is the only way of deliver- 
ance. Not divorce, not two husbands, but death. Now 
there is a great difference in the character of these hus- 
bands, as also in that of the service. 

(1.) The law husband is as a lord or master, exer- 
cising " dominion " and ruling with severity. Old 
Testament marriage furnishes a good illustration. It 
was largely a business affair. See the purchase of 
Rachel and Leah by Jacob from their father Laban. 
The girls had little to say about it. 

And the law gives the right to select " from among 
captives a beautiful woman, that thou wouldst have her 



SERVING IN " NEWNESS " OB " OLDNESS "— WHICH? 303 

to thy wife, and bring her home to thine house . . . and 
thou shalt be her husband, and she shall be thy wife." 
Wives in those days were more like servants or slaves 
than like wives. It is so yet in all Oriental countries 
where the light of the gospel has not penetrated. For 
the gospel has graciously affected the outward relation 
in all enlightened nations. Much more in proportion 
than it has the spiritual one ; for what multitudes 
enjoy the love and liberty of New Testament marriage 
outwardly, who yet remain spiritually bound to the 
" law " as their husband instead of Christ. 

(2.) This service, in the oldness of the letter, has 
duty and fear as the impelling or motive power, rather 
than the constrainings of love. 

Falling into conversation one day with a lady, who 
was only a business acquaintance, I was deeply inter- 
ested and astonished to find such a perfect illustration 
in real life. She was a very intelligent and lady-like 
woman and a member of church, but declared she had 
never been either convicted or converted, and had no 
conception of emotion of any kind. Had never even 
loved any one. " What, not even your husband over 
there?" was my query, as I pointed to him. "No, 
not even him," was the answer. " Pray, tell me," 
said I, " how it came about. I never met with such a 
case." 

" Oh, it was just a business transaction ! I made up 
my mind that I ought to marry such and such a man, 
and finding him, I married him." " Well, how does it 
work, without any love in the house ? " " Oh, very 
well ! We simply do our duty, and keep our obliga- 
tions." I was amazed, as well as instructed, to find an 



3()4 



OLD COHX. 



actual case of the law wife, living the life and perform- 
ing the service of a servant, in the spirit of a servant. 
The law engenders fear, and "gendereth to bondage." 
Then, as long as we are in the flesh, there are the 
motions of sin in our members, seeking to bring forth 
fruit unto death, that are discovered, condemned and 
counteracted by the restraints and authority of this law 
husband. 

(3.) Now it may be thought that this type is only 
applicable to those that are entirely and only legal 
in their experience, and have never known the new 
birth, or anything beyond the dispensation of the Father. 
" The Jew still in effect," as Barclay would put it. 
But this point will bear examination and testing by the 
word of God. Were the Galatians converted? Had 
they not received the Spirit by the hearing of faith? 
Undoubtedly they were "babes in Christ." Read the 
abundant evidence of this in Paul's testimony of them. 
Nevertheless, as to the service of God, they were in 
" the oldness of the letter," and not "in the newness of 
the Spirit." 

And Paul plainly taught them, and laid down this 
rule as the law in the case, viz., "That the heir (or free- 
born) as long as lie is a child, differeth nothing from a 
servant, though he be lord of all." 

In other words, it is simply impossible that while 
God's ''child" remains a "child," he can serve God 
otherwise than as a " servant," and that is in the old- 
ness of the letter. While "he is a child" he has 
another older brother, Ishmael, dwelling in the same 
house, and "tutors and governors" are an absolute 
necessity, until both "the bondwoman and her son are 



SERVING IN "NEWNESS" OB " OLDNESS"— WHICH? S05 

cast out." Then he ceases to be a child, becomes a man 
and puts away childish things. Precisely similar to the 
Galatians was the state of the case with the Corinthians 
as to their standing in Christ, and yet their great lack 
of liberty and service in the power of the Spirit. 

Is it not clear, then, that the "law hath dominion over 
a man as long as he liveth"? That as long as he liveth 
he is but a child. That "as long as he is a child, he dif- 
fereth nothing from a servant, though he be an heir and 
lord of all" (Gal. 4: 1). 

And does not this explain many perplexing problems 
that meet us daily ? We see people that we know have 
been converted, and certainly have some spiritual life, 
who yet are of a legal spirit, and whose service is as 
fully in the "oldness of the law" as are those that have 
never known anything at all of regeneration or justifi- 
cation by faith. It is hard to tell them apart. They 
have very much in common, yet God sees a great dif- 
ference, and the spiritual eye and ear can often detect 
it. Legalism in a Quaker does not differ from legalism 
in a Catholic, only in the variety of their external 
manifestations. When occasion serves, they are at one 
with the same spirit in all denominations, and every- 
where, in persecuting the children of liberty. 

Like the disciples before Pentecost, " they know not 
what spirit they are of." They suppose it is the Spirit 
of Christ, but it is the spirit of the law which is their 
husband. 

II. But now we are delivered from the law, is the 
emphatic and practical testimony of the Apostle. He 
not only speaks for himself, but for all who have been 



306 



OLD CORN. 



made "free by the law of the Spirit of life in Christ 
Jesus." We have already discussed this theme upon 
another occasion, and sought to make the how of this 
freedom so simple that it needs not to be enlarged 
upon now. That old life wherein we were bound to 
our law husband, has been put to death by the Spirit 
of the Lord Jesus, in order " that we should be married 
to another, even to him who is raised from the dead, 
that we should bring forth fruit unto God " (Rom. 
7 : 4). Here is the new relation and its object. Christ 
becomes a totalhy different husband from the law. He 
loved the church and gave, not jewels, nor service 
merely, but Himself for it, that He might sanctify and 
cleanse it. And what the husband is to the wife, 
Christ is to His body, the church and the members of 
it. As husbands ought to love their wives and cherish 
them, so the Lord the church. " For he that is joined 
into the Lord is one spirit." 

" Who is this that cometh up from the wilderness, 
leaning upon her beloved?" "He brought me unto his 
banqueting house, and his banner over me was love." 

(1.) Of course, service cannot now be otherwise than 
in newness of Spirit. The coercions of obligation are 
exchanged for the constrainings of love. The restraints 
of law and the constraints of duty are supplanted by 
the fullness of the Spirit. The law is now written in 
the mind and in the heart, and all the law is fulfilled in 
one word, love. 

(2.) New rules of spiritual life become ours when 
the new man is the successor of the "new born babe." 
The " new commandment " is enforced by the example 
of Christ. To abide in Him we "ought to walk even 



SERVING IN "NEWNESS" OR " OLDNESS" — WHICH? 307 

as lie walked." " If any man serve me, let him follow 
me." Follow His example as a matter of deliberate 
choice. "Ye also should do, even as I have done unto 
you." How little of this is to be seen. A thousand ex- 
cuses are offered why we need not do at all as Christ did. 
Why we cannot, and, indeed, why we ought not. O 
beloved, we can " follow " Him in losing our lives, and 
"being made conformable to his death." In finding 
"life abundantly" in the "likeness of his resurrection." 
In self-denial, in obedience, in suffering wrong, in serv- 
ing others. In love, in humility, in meekness, in pur- 
ity, in constant dependence upon God to supply all our 
needs, and to "work in us to will and to do of his own 
good pleasure." 

(3.) New work is committed to us. " Ye shall be 
witnesses unto me." Simply to tell what we know, 
and that " we do know that we know," and " have re- 
ceived of the Lord Jesus to testify the gospel of the 
grace of God." The testimony of a witness is limited 
by what he knows. Impressions, or hearsay, or con- 
jectures are not evidence. But if we are "burning" as 
well as "shining lights," we will earnestly, fervently 
and lovingly bear witness to Jesus, and His power to 
save. The moon can shine, but sets nothing on fire. 
My little boy had succeeded so grandly in setting tin- 
der and paper on fire with his sun-glass, that he was 
sure it could also be done with moonlight. So nothing 
would do but I must go out into the yard with him to 
witness the conflagration. But it wouldn't work. It 
is just so with all moonshine religion. There's no fire 
in it, and none is kindled by it. But the real word of 
God is as a fire and a hammer. It is both implements 



308 



OLD CORN. 



and weapons. It is either food or medicine. It is as a 
glass to reveal, and as water to cleanse. " Search the 
Scriptures," and don't spend your time doubting them, 
or you will be forever worthless as a witness, and may 
lose your own soul. 

(4.) A new 'power is communicated that fits for 
service. " Not by might, nor by power, but by my 
Spirit, saith God." He it is that convicts, regenerates, 
sanctifies and fills. With the Spirit of Jesus we are 
anointed with holy oil as were the priests. It was 
"precious ointment upon the head." It quickens and 
enlightens the understanding. It opens the eyes, 
touches the ears, and loosens the tongue. Then it 
covered the priest down to his feet. It strengthens the 
shoulders, tenders the heart, girds the loins, supports 
the knees, and imparts fragrance to the whole walk 
of the bride of Christ. She must walk in devotedness, 
and that is more than righteousness. " If any man 
serve me, him will my Father honor." " Where I am, 
there shall my servant be." This is the moral proxim- 
ity of spiritual union. "With you to the end of the 
age." With you to direct and give power in service, 
deliverance in trial, and victory through the blood of 
the Lamb. Remember that God is glorified, not ac- 
cording to the amount of talents, or even of results, so 
much as in the devoted loyalty and obedience of faith. 
And this is cheer for us when tempted to be discour- 
aged. A young Christian once dreamed that he was 
in a deep, deep well, and almost hopeless, when a star 
let down its rays and took hold upon him. As he 
looked up he went up, but when he looked down he 
went down. So he kept his gaze steadfastly upward, 



SERVING IN " NEWNESS " OR" OLDNESS " — WHICH? 309 

and was actually lifted out into open day. It was a 
good dream to teach an important truth. Look unto 
Jesus, and leave all accounts in His keeping. It is 
enough that He has said, " Him will my Father honor." 
" The reproach of Christ is greater riches than the treas- 
ures in Egypt." I once visited the cemetery in New- 
port where there are many great and beautiful monu- 
ments of marble and granite over the dust of the dead. 
But in one portion of the ground there are the graves 
of the old slaves of the colony. These were marked by 
a very simple stone almost overgrown with grass. 
With some effort several of the humble inscriptions 

were read : " Here lies Pompey, who belonged to . 

He was a faithful and honest servant." " Here lies 

Betty, servant of . She was an obedient and 

faithful servant." And though these bodies were 
" sown in dishonor," in one sense, yet here was a more 
noble record and monument to their memory than the 
most imposing and costly cenotaph over the dust of 
those who have lived only for themselves, and never 
knew the blessedness of serving others. 

It matters little how small and obscure shall be the 
headstone to our grave, if only the finger of Jesus may 
write upon it, "He hath done what he could." For 
" them which sleep in Jesus will God bring with him " 
"when he shall come to be glorified in his saints, and to 
be admired in all them that believe.'''' 



CHAPTER XXVIII. 



SUFFERING AND GLORIFICATION. 

"Heirs of God, and joint-heirs with Christ; if so be that we 
suffer with him, that we may be also glorified together." — 
Romans 8: 17. 

IX is not the question of sonship that is discussed in 
this scripture, nor is it one of human misery that 
claims our thought at this time. True, the world is full 
of that. Lives of sorrow and wails of anguish are 
bursting from crushed and bleeding hearts in every 
village of every land. 

" 'Tis the common lot; I mourn for millions; 
In this shape or in that has fate entailed 
The mother's throes on all of woman born; 
Not more the children than sure heirs of pain; 
Me miserable? Which way I fly is hell — myself am hell." 

Looking into these depths of human suffering, the 
Lord Jesus was able, by His infinite power of sympathy, 
to comprehend the sorrows of fallen humanity as none 
other ever could. While free Himself from every taint 
of sin, He beheld the " whole creation groaning and trav- 
ailing in pain together" on account of it; and in His 
voluntary sympathy with human misery, "He took our 
infirmities and bore our sicknesses " and also became the 



SUFFERING AND GLORIFICATION. 311 

sinner's substitute. It is important to keep in mind 
the fact that the sufferings of Christ were all, and 
always, entirely voluntary. It is important, too, that 
we are careful not to confound the two kinds of suf- 
fering endured by the Lord Jesus. They are wholly 
different from one another. 

(1.) He " once suffered for sins, the just for the 
unjust, that he might bring us to God." That is, 
that He might make an atonement for sin, and so give 
us access to God, and reconcile us to Himself. In this 
aspect of the " sufferings of Christ," He was the " Lamb 
of God," and it " pleased the Lord to bruise him." 
This was "the suffering of death," in which He was 
absolutely alone, and no man can ever be a sharer in 
this work, for it is the work of redemption. He trod 
the wine press alone. 

(2.) But there is another aspect of the sufferings of 
Jesus in which we may be identified with Him. That 
is, as He suffered at the hands of man during His life 
in the flesh, He was a witness to the holiness and 
righteousness of God and the vileness of man, and He 
suffered for it from men. He was reviled, maligned, 
misunderstood, mocked, hated, accused, and died as a 
martyr at the hand of man, as well as a victim provided 
by Jehovah. " He has left us an example that we should 
follow in his steps." And unto us " it is given in the 
behalf of Christ, not only to believe on him, but also to 
suffer for his sake." There is, then, a real " fellowship of 
his sufferings," which is here spoken of as. a gift or a 
privilege conferred. It was this that Paul longed for, 
instead of shrinking from it, as is usually the case. 
There is certainly little ir * the lives of ordinary Chris- 



312 



OLD CORN. 



tians that can be properly classified with Christ's suffer- 
ings; and the question is, Shall we decline that measure 
of identity with Jesus that will surely involve us in the 
same reproach and " suffering wrongfully " that He 
endured, or shall we welcome our part in this ministry, 
" having respect unto the recompense of the reward " ? 
" Joint-heirs with Christ, if so be that we suffer with 
him, that we may be glorified together." Have we 
noticed, beloved, that while the only condition of salva- 
tion is faith, the condition of " joint-heirship " with 
Jesus in the glory of His kingdom is, that we suffer with 
Him ? It chafes people sometimes to be told that our 
assigned position in Christ's glorious kingdom must be 
determined by the measure of our identification with 
Him in suffering. But our text teaches just that. Look 
at it carefully and see if it does not. See it now. See it 
before it is too late to let your talents out at usury. 
See to it while the opportunity lasts to " go without the 
camp, bearing his reproach." Remember there is no iron 
rule about this. It is not a compelled service, but a 
gracious gift that is offered. " To you it is given." 
This question will be determined by each one of us for 
himself. We must insist upon it, that there is no 
penal element in our suffering. No idea of Popish pen- 
ances, or a hook in flesh for our purification. All the 
curse of the law was borne by the Lord Jesus. He bore 
all " our sins in his own "body on the tree." Salvation is 
thus His free gift. But He also descended into the 
depths of all human sorrow in sympathizing love and 
tenderness. It is in this that Ave may drink with Him a 
cup of suffering. We need not go beyond this thought 
to inquire into the uses of suffering at present. It has 



SUFFERING AND GLORIFICATION. 313 

its uses, no doubt, and much might be said about them ; 
but just now we need to see that suffering is not to be 
regarded as a means to produce certain results, but as 
itself a result, — an inevitable and necessary result of 
all complete identification with Jesus Christ. " Ye shall 
indeed drink of the cup that I drink of; and with the 
baptism that I am baptized withal shall ye be baptized." 
This means " to walk as he walked," to be treated as He 
was treated, and to suffer reproach for the name of 
Christ, just as the true wife participates in the reputa- 
tion of her husband. He became of " no reputation," 
and invites us to "let this mind " be in us, " which was 
also in him." Not only so, but " rejoice " in it, " that 
when his glory shall be revealed, ye may be glad also 
with exceeding joy." There is always an "if so be" 
or an "if," in connection with "suffering," that presents 
it as a matter of privilege to the saint, and not as a 
demand made of the sinner. The latter enters the family 
of God through faith alone, while the former finds that 
the road to the " kingdom " of the Son is through suf- 
fering, tribulation and affliction. And if we do not 
clearly distinguish between the family and the king- 
dom, we shall never be able to understand many of the 
precious things of Scripture. Joseph was a son, though 
no more of a son than Benjamin, but his path to the 
" kingdom " lay through the pit and the prison, with 
only gleams of sunlight between. His sufferings are 
remarkably typical of the sufferings of Christ, and 
largely so of His followers. Let us look at a few of 
these analogies, in order to see more fully the character 
of those sufferings of which we maybe real " partakers." 
(1.) Joseph's brethren were moved with envy when 



314 OLD CORN. 

they sold him into Egypt. His long white tunic, 
embroidered with a narrow stripe of bright colored mate- 
rial round the edges, was a special token of his father's 
love, and " they hated him and could not speak peace- 
ably unto him." Now this same principle lives wher- 
ever the carnal mind lives to this day, whether it is in 
the church or in the world. Whoever wears the spot- 
less robe of purity, will arouse the " envy " and " hatred " 
of his " brethren." To walk in close companionship 
with Jesus is to be rejected by the world, instead of 
being called to fill its places of honor and trust. The 
"world" once put Christ on a cross as a malefactor, 
and if He were here to-day it would do just the same 
thing, — in principle at least. " He knew that for envy 
they had delivered him." This is always excited by 
genuine holiness, and it can be seen both in Christian 
communities and in heathen Africa. By order of the 
king of Uganda, three African boys were dismembered 
and then burned alive. The speech of their Arab exe- 
cutioner, Mujasi, discloses a volume of truth concerning 
the underlying passions of envy and hatred. " You are 
going to be better than all the rest of us, aye ? You 
know how to read ; you are book men, are you ? We 
will show you what shall be done with all such upstarts ! " 
How truly could these young Christian martyrs say 
with their dying Lord, " They hated me without a 
cause." And a great multitude of God's saints in all 
lands have the same consolation. " Wrath is cruel and 
anger is outrageous, but who is able to stand before 
envy? " 

(2.) Joseph was falsely accused and slandered, when 
it was utterly impossible to prove his innocence. In a 



SUFFERING AND GLORIFICATION. 315 

day of prosperity and usefulness, Satan laid in wait 
with a most terrible temptation, but was defeated in the 
conflict. All the more enraged, he plausibly turned 
evidence of innocence into an evidence of guilt, and 
secured the imprisonment of his victim, " whose feet 
they hurt with fetters, and laid him in iron." Now this 
all seems very hard indeed, and human nature cannot 
believe that such things can happen to those that are 
really innocent of wrong and true to God. But they 
do happen, and this history has been repeated in the 
lives of loyal followers of Jesus in every age. Not 
always in a literal dungeon, and yet shut up, by false 
or slanderous accusations, and the noblest actions of life 
misinterpreted and misunderstood. And it was thus 
with " the master of the house," whom they call " Beel- 
zebub." The friends of Job seem to have exhausted 
their resources and themselves, too, in an effort to 
prove him a guilty wretch, who was being punished by 
the Lord for his sins. After their seven days' silent 
meeting, they began to expound and explain, and accuse 
Job of all manner of crimes and abominable things, in 
order to prove their theory of divine displeasure with 
this hypocrite. It was a new revelation to men so 
unacquainted with God, when they discovered that Job 
was suffering, not under the hand of God at all, but 
that of Satan, and without any other cause than his 
malice. He had done well and suffered for it, and took 
it patiently, and it was acceptable with God, and "the 
word of the Lord cleared him " as it had Joseph. It 
seems not a little curious that Christian men are still 
working at the same problem that puzzled Eliphaz and 
his committee as to the cause of Job's sufferings. 



316 OLD CORN. 

(3.) But we may not only know the malice of 
enemies ; we may be made to feel the ingratitude and 
neglect of friends. The chief butler could quickly for- 
get Joseph and his kindness, " remembering his faults " 
only at " the end of two full years." Week after week 
went hy in the monotony of that prison cell, and yet no 
tidings came of the expected intercession. No sign of 
deliverance, or even help, from this friend. Not even a 
dream or a vision for the comfort of his own heart. 
"But the Lord was with him " notwithstanding. No 
doubt but "hope deferred made his heart sick," and yet 
he " stayed upon his God," and was thoroughly weaned 
from every dependence upon man. Such are some of 
the trials that came to him, and they are " written for 
our admonition upon whom the ends of the ages are 
come." 

II. Our deportment, when under trial, is of the 
utmost consequence. To endure suffering may indeed 
be quite common ; but to " rejoice " in it, is our priv- 
ilege and an apostolic injunction. 

Christ is our example. First of all, " He did no sin." 
His words and actions were always just and right and 
holy, and approved of God. But men did not thus 
esteem them. They were misconstrued, and wrested 
and perverted. All of tins was to be expected. Jesus 
came to " destroy the works of the devil," and therefore 
Satan sought to destro3 r Him. He " came not to bring 
peace, but a sword," and to "bruise the serpent's head." 
Be sure that if you follow Him full}-, you will be led 
into battle with "wicked spirits in high places." So be 
not surprised, or "think it strange," that you are 



SUFFERING AND GLORIFICATION. 317 

"partakers of his sufferings," when "ye do well and 
suffer for it." 

Again : " When he suffered, he threatened not." 
When you are lied about, and misrepresented by bad 
men, and your standing and usefulness injured with 
good men, have you learned to hold still, without 
attempting a personal vindication? The temptation 
may be strong to act on the policy of worldly men and 
resort to law, or to offset one railing accusation with 
another. It looks plausible that we are responsible to 
take care of our reputation. But there is a higher 
court, and what is so wise as to commit it all to God ? 
If you tear the vail from hypocrisy, you may be thought 
to show "a bad spirit," while if you do not, it will often 
be construed into an admission of false charges. If we 
view only the human hand, as inflicting wrong upon us, 
our lives must be full of fret and worry. But we need 
to believe that we can only " suffer according to the 
will of God," and that neither the malice of men nor 
of devils can reach us without His permission to pass 
through the hedge, which He puts round about His own. 
To live as seeing Him who is invisible, is to shut out 
second causes, and to rejoice in His will. Such a faith 
gives quietness and confidence, and overcomes the 
world. 

Job had no complaints about the Sabeans or the Chal- 
deans. He does not notice them at all. He only saw 
the Lord who gave, and the Lord that had taken away. 
So Joseph said to his brethren, "It was not you that sent 
me here, but God." True, you sold me into Egypt, but 
" God did send me before you to preserve life." His 
faith had turned to sight, and God had given him double 



318 



DLL CORK. 



for all his suffering. Among the Bible heroes of faith, 
we read of those who "were tortured, wo£ accepting deliv- 
erance, that they might obtain a better resurrection"; 
and later, we read of such a man as John Audly, who 
was persuaded by the merciless Bonner to recant, when 
he replied, "If I had as many lives as there are hairs on 
my head, I would lose them all in the fire before I would 
lose Christ." Such a faith can never be disappointed. 
" Rejoice and be exceeding glad ; for great is your 
reward in heaven," is the promise of Him who cannot 
lie. To "bless them which persecute you," and "to 
avenge not yourselves," is to follow the example of 
Jesus, and leave our vindication in the hands of God, 
for "I will repay, saith the Lord." " The Lord preserv- 
eth the faithful, and plentifully rewardeth the proud 
doer." There will be a revelation of the righteous 
judgments of God. It will be a day of great surprises. 
Many, of whom " all men speak well," because of their 
inoffensive prophesying, and their unsullied "reputa- 
tion," will knock, "saying, Lord, Lord, open unto us," 
but must hear the sad words, " I never knew you." 

Such have " loved the praise of men more than the 
praise of God." Their "wonderful works" have not 
been in defense of the faith once delivered to the saints, 
but of their own selves ! Many people fail to distin- 
guish between the two ; but there is a wide difference. 
The one is as praiseworthy as the other is blameworthy. 
God will take care of us, but the gospel is a trust com- 
mitted to us, and we are to defend it from the attacks 
of perverse men. " Because thou hast kept the word 
of my patience, I also will keep thee." He will " keep " 
us in the hour of darkness, in the time of difficulty, and 



SUFFERING AND GLORIFICATION. 319 

in the day of battle. " He will bring forth our right- 
eousness as the light, and our judgment as the noon- 
day." "Then shall ye return and discern between the 
righteous and the wicked : between him that serveth 
God, and him that serveth him not." It is hard to tell 
who is who, just yet ; but those who are right with God 
can afford to wait. " Wait on the Lord." Trust in 
Him. Obey Him. Follow Him, and rejoice if ye are 
partakers of His sufferings, " that, when his glory shall 
be revealed, ye may be glad also with exceeding joy." 
" If we suffer, we shall also reign with him." " Joint- 
heirs with Christ, if so be that we suffer with him." 
O beloved ! there are only seven steps to the glorious 
throne of Jesus. Let me persuade you to take them 
to-day. Don't stumble at one of them. They are the 
seven "togethers " of Scripture. " Quickened together 
with Christ," " crucified together with Christ," " raised 
together with Christ," " seated together with Christ," 
" sufferers together with Christ," " heirs together with 
Christ," " glorified together with Christ." To Him be 
glory and dominion forever and ever. Amen. 



CHAPTER XXIX. 

SALVATION THROUGH SAXCTIFICATION. 

" God hatli from the beginning chosen you to salvation through 
sanctification of the Spirit and belief of the truth." — 2 Thess. 
2, 13. 

THE Apostle has much consolation in these " breth- 
ren beloved of the Lord," and sought to fortify 
them against the terrible apostasy of which he was 
warning them. They were already Christians. They 
had heard the outward call of God through the gospel 
of His Son, and it had come to them "in power, and in 
the Holy Ghost, and in much assurance," and they 
" became followers of us and of the Lord." They were, 
then, certainly saved already in some sense. And we 
are at once confronted with this paradox: How is it 
that those already converted, and saved from the guilt 
of past sins, can be " chosen to salvation " ? 

I. It is obviously a matter of the first importance 
that we should understand the full import of the term 
"salvation." In its wide, generic sense, it is a com- 
prehensive word that bridges the whole chasm between 
hell and heaven, sin and holiness, guilt and glorification. 
Life is a term that covers the whole period of animated 



SALVATION THROUGH SANCTIFICATION. 321 

existence from birth to death. But it is divisible into 
particular stages of existence ; as infancy, manhood and 
old age. Just so, " salvation " is a unit, geiierically 
speaking, but when we would be specific, it is divisible 
into justification, sanctification and glorification. As to 
this latter, we know but little, only we are to "hope to 
the end, for the grace that is to be brought unto you at 
the revelation of Jesus Christ." The final act of grace 
will only be fully known by those who are " partakers 
of the glory that shall be revealed." But all of the 
particulars that interest us concerning justification and 
sanctification are fully published in God's word. " Sal- 
vation " means much less to many people, than it means 
in the Bible. There are some who even preach about 
" saving men," though they make no reference to their 
souls at all; but their thought is so human and 
superficial that this sacred term is only made to apply 
to preservation from temporal evils, or rescue from 
bodily danger. True it is that such incidents may 
serve as apt illustrations of the soul's redemption from 
sin and its consequences, and be very effective when so 
used. But this cannot be claimed of sermons that are 
destitute of the gospel, and in which human benevolence 
in the alleviation of sorrow eclipses entirely the suffer- 
ings and death of our Lord Jesus Christ. And it is a 
fact that just such preaching is not uncommon in our 
day. Thousands of people listen to pathetic stories 
about "saving men" from bankruptcy! from jail! from 
profligacy! from drowning! and they often wait in 
vain for a single sentence of the true gospel of Jesus 
Christ, and His death for the " salvation of men " from 
hell, and their preparation for heaven. 



322 



OLD CORN. 



Again, there are multitudes who have no higher con- 
ception of the meaning of this term than an escape from 
hell in the final moments of earthly existence. But we 
look in vain for any such use of the word in the New 
Testament anywhere. But as it is almost invariably 
used, it signifies a present and realized possession of the 
imputed righteousness of Christ in justification; and 
the imparted holiness of Christ in sanctification. 
Nothing less than this is comprised in the " salvation " 
spoken of in this text as the full salvation to which 
these Thessalonian brethren were " chosen." And they 
were chosen to this fullness of salvation, because they 
already enjoyed the beginning of spiritual life, or initial 
salvation, in their regeneration, as we have previously 
noted. They were saved, objectively, in the sense of 
being justified in Christ, but needed to be saved sub- 
jectively, as being sanctified wholly by Christ. Thus 
there are stages in the work of salvation as in human 
life. First the infant, with its invariable characteristics 
of weakness and ignorance, and yet generically " a man," 
though properly and specifically called "a babe." What 
multitudes of babes never do become men or women ! 
They live and have an existence, but die without ever 
reaching manhood. The counterpart is found in the 
spiritual life of those that were saved from the guilt of 
past sins, were born again, and were saved from per- 
dition in their death, but who, nevertheless, never did 
know in all of their lifetime the great salvation to 
which they were " chosen " by this and other Scripture. 
They died without the sight. But, beloved, God is no 
respecter of persons, and all who really find forgiveness 
and justification through faith in the blood of Jesus, 



SALVATION THROUGH SANCTIFICATION. 323 

are "chosen," called and invited, to this same fullness 
of "salvation" as were the Thessalonians. And every 
true child of God will really take his choice of walking 
in the highway of holiness, or in a lower path. To 
choose the former is deliverance from enemies, a tri- 
umphant walk with the Redeemer, and songs and ever- 
lasting joy upon the head. To choose the latter, is to 
decline from love and liberty, and lapse into legalism. 
"God gave them the desire of their hearts, but sent 
leanness into their souls." He may do just the same 
with you. " And yet I show unto you a more excellent 
way." 

II. But this "salvation" in its fullness, sweet- 
ness and power, is reached through " sanctification." 
" Chosen to salvation through sanctification," is the 
explicit teaching of the text. This word is here used 
in the same sense as in a previous letter to this church, 
when the Apostle had prayed that the God of peace 
might "sanctify you wholly." A distinction, then, is 
necessarily made between entire sanctification, which 
they had not, and sanctification in other aspects and 
meanings which they already enjoyed. 

They were sanctified by the blood of Jesus, as every 
justified person is, in the sense of being washed from 
their sins and separated from sinners. They were sancti- 
fied in the sense that all acquired pollution, or that which 
comes from sins committed, was taken away. They 
were also sanctified in the sense of being separated, or 
devoted unto the service of the Lord. " Ye were en- 
samples to all that believe in Macedonia and Achaia, 
for from you sounded out the word of the Lord." 



324 



OLD CORN. 



Consecration is one of the meanings of sanctification, 
and refers to the human side o£it. 

Their spiritual condition at this time was one with 
that of the disciples before Pentecost, when Jesus 
prayed for them that they might be sanctified through 
the truth. That they might be delivered from all sin- 
ful tempers and passions, and be made holy in heart as 
well as life. This is to be " sanctified wholly." This 
is to be distinguished from partial or judicial sanctifica- 
tion in three particulars. 

First, in doctrine. To be sanctified in any sense re- 
quires holiness in the life. Holiness of walk and con- 
versation is God's absolute demand of all His children. 
He that is born of God cannot dare to commit sin, how- 
ever strong Satan's appeal may be to that inward 
traitor, "sin that dwelleth in me." And if thus re- 
pressed and subjugated, "there is no condemnation," 
though this root principle of sin continues to exist in 
the person of the " carnal mind," or the " old man " with 
his antagonisms to holiness. But the doctrine of entire 
sanctification is the doctrine of heart purity ; of inward 
holiness ; of sin eradicated as a personality ; of being 
made free from sin ; of being made holy ; of our old man 
being crucified; and of being "dead indeed unto sin." 

Second, in condition. The lowest state of grace 
known to a child of God requires submission to the will 
of God. The sinner must submit his will to God 
before he can be saved at all. And then he must be a 
receiver rather than a giver. We must receive Jesus in 
order to become sons of God. We must receive life 
from the dead — eternal life, as the gift of God through 
Jesus Christ our Lord. 



SALVATION THROUGH SANCTIFICATION. 325 

Now in the place of submission, God's requirement 
of His child is consecration. A consecration that em- 
braces our will, our affections, our possessions and our 
service. Our entire being is to be yielded unto God as 
those that* are alive from the dead. It is a living sacri- 
fice that must be presented unto God in order to our 
sanctification. This includes service, to be sure; but it 
is much more than service. Many consecrate them- 
selves to the " service of the Lord," to " do " and to 
"work," and mistake this for entire consecration, which 
must include to "be " and to "suffer." 

We recently met with a dear " worker " who had 
been much perplexed with her failure to realize the 
expected results of consecration. She quickly recog- 
nized the difficulty when it was pointed out. Her 
consecration was to the "work" rather than to the 
Lord, and when the " work " went well and prosperous, 
amid smiles of approval, she was happy, and peaceful, 
and trustful ; but when the work broke down, she broke 
down. All was very dark, and "people were most 
disagreeable." Ah ! beloved, devotion to a person is 
much more than consecration to that person's work, 
but nothing is easier than to get the two confounded. 

Once more, in justification, as we have seen, a new 
life is to be found; while in sanctification an old life is 
to be lost, and self-denial becomes the law of our future 
walk. 

Third, in experience. Victory over sin in the mem- 
bers, sinful tempers, ambitions, pride, selfishness, self- 
will and unbelief must be maintained by every child of 
God that does not walk in darkness. But experience 
tells us that this victory is not generally secured until 



326 



OLD CORN. 



after a " civil war." Temptation from without finds a 
confederate within that seeks to betray and deliver us 
over to sin. We once knew of a man whose own son 
opened the door of his house to the burglars who mur- 
dered him. We may, nevertheless, so walk in the 
Spirit and watch unto prayer as to find victory over 
sin. Much has been written about the "secret of 
victory " by those who insist upon it that we " can 
never lose our sinful nature." That the best that God 
can do for us is to afford grace to keep " the old self- 
life down." 

But the experience of " salvation through sanctifica- 
tion" verifies the promise of God to "keep in perfect 
peace," to " destroy the works of the devil " and to 
make us " free from sin." Free from its hated presence, 
from its very existence. "Free indeed." As free 
from sin as Naaman was free from leprosy. It was not 
covered up, nor kept under subjection, but expelled 
from the entire system, so that his flesh came again as 
the flesh of a little child. No doubt but it was possible 
that he could have contracted the same disease again, 
but that does not interfere in the slightest degree with 
his present actual and complete healing. 



III. The divine agent who accomplishes in us this 
work of sanctification is the Holy Spirit. 

Our text speaks expressly on this point : " Through 
sanctification of the Spirit." Sanctification is God's 
work and not man's, only in the sense of consecration, 
as already seen. 

" The God of peace " is to do it. Hence it is, and 
it must be, a distinct, specific and instantaneous work 



SALVATION THROUGH SANOTIFICATION. 327 

of the Holy Spirit. " The Lord, whom ye seek, shall 
suddenly come to his temple." " And suddenly there 
came a sound, and they were all filled with the Holy 
Ghost." 

But this is not the human conception. Man is wedded 
to some plan of gradualism, or being made perfect by 
the flesh. Now, it is "growth in grace," which has 
nothing to do with this question. Then, it is dying 
more and more unto sin, or the " gradually diminishing 
power of the evil nature within us." 

Again, it is "a neglecting of the body," and being 
ordinance-ridden with such rules as touch not, taste 
not, handle not ; which things have indeed a show of 
wisdom in will-worship and humility, but amount to 
nothing. 

I once found an eminent minister so hungry for 
holiness, or a clean heart, that he was living in the attic 
of his house, almost starving himself by fasting, and 
had nearly deserted his family and society as a recluse. 
The gospel that the Holy Spirit could sanctify him 
wholly and instantaneously, if He was only received by 
faith for this work, was like a revelation to his yearn- 
ing spirit, and he at once sought and obtained a glori- 
ous deliverance. Mrs. Inskip used to tell of a man 
that she found in India who had been sitting on a stone, 
exposed to the weather, for thirty-five years. There he 
sat day and night, except when he went down to the 
Ganges, at three o'clock in the morning, to bathe. His 
ears were stopped with wax, so that he might only hear 
the voice of God. He had vowed to sit on that stone 
all his life. But superstition is not confined to heathen 
lands. Intelligent men do not hesitate in practically 



328 OLD CORN. 

endorsing some form of delusion, and pronouncing them- 
selves " squarely against the doctrine of entire sanctifi- 
cation, as an experience received through faith, and 
the baptism with the Holy Ghost instantaneously be- 
stowed." And yet they fail to cite a single instance of 
sanctification actually received in any other way. We 
do not believe that any such witness exists anywhere. 
In the nature of the case, a gradatim sanctification is 
as incongruous as a seriatim pardon. But upon this altar 
of burnt offering, the fire of God still falls to consume 
the sacrifice, as when David " called upon the Lord, 
and he answered him from heaven by fire upon the altar 
of burnt offering" (1 Chron. 21 : 26). 

" Oh that it now from heaven might fall, 
And all of sin consume! " 

IV. Once more, it is "belief of the truth" that is 
the divine instrument of our sanctification. " Sanctify 
them through thy truth; thy word is truth." There is 
a wide distinction between the personal agent, or the 
Holy Spirit, and the instrument that He uses in accom- 
plishing His work. Both are necessary. We are to 
hear the truth. We are to believe the truth. God's 
word teaches God's will concerning our sanctification 
and holiness, and His method of doing this work within 
us, and the conditions required. 

To disbelieve the truth is fatal to success in this 
matter. " According to your faith, so shall it be unto 
you," is the law of the kingdom. Do you believe there 
is such a blessing ? Do you desire it ? Does your soul 
hunger for it? Will you, do you now to the best of 
your knowledge, comply with God's terms? Do you 



SALVATION THROUGH SANCTIFICATION. 329 

surrender all to the fire, that is for the fire, even 
your old self and self life ? Do you entirely conse- 
crate yourself and all your living powers unto God 
forever ? * Are you " seeking the Lord with all your 
heart " ? 

Now let us pause right here, and rest upon the word 
of God. He says that "every devoted thing is most 
holy." Jesus said, " The altar sanctifieth the gift." 
Is that true ? Believe the truth, and it shall make 
you free. 

The truth is one witness for God. It is not the wit- 
ness of the Spirit, but it is a true witness for all that. 
Many overlook this entirely. They are so anxious for 
"the witness of the Spirit" that they forget to attach 
proper value to the witness or testimony of the word. 
I mean the written word; not the personal Logos, or 
Word, beginning with a capital W. 

Just here is the secret of failure with so many who 
do not receive the blessing they seek. They ignore 
one of God's witnesses, and cry for the other, and so 
get neither, because they unconsciously subvert the 
divine order. Let us remember, then, that the work 
and witness of the Spirit in our sanctification is always 
subsequent to our "believing the truth," or receiving 
the witness of the truth. It seems very hard and rather 
foolish to men, just to believe what God says without 
any other evidence. A man is pretty readily believed 
who brings good news, but when God brings it, we say, 
" Where is the evidence ? " The " princes of this world" 
are too wise, too cautious, too self-important to believe 
any divine thing that they don't know. I was struck 
with a picture that hung upon the wall in a house 



330 



OLD CORN. 



where I was being entertained. It was called " The 
Lucky Dog." There was a cage full of fine looking 
dogs whose heads were the biggest part of them. They 
were struggling to get through the bars of their cage 
to a large and tempting pan of milk that was placed on 
the floor immediately in front of them. Their privation 
was aggravated by the fact that one of their number 
had escaped, and was feasting on the delicious bever- 
age. He had fortunately been small enough to slip 
through the bars, while his big-headed companions 
could only get their noses through. It may have been 
only "luck" in the case of the dog, but it is the highest 
wisdom in us to become little that we may receive the 
kingdom, to humble ourselves that we may be exalted, 
to " become a fool that we may be wise." The simple- 
hearted soldier that took Napoleon at his word, is a 
good illustration of the value and simplicity of faith. 
" Thank you, Captain," said the Emperor as his run- 
away horse was returned to him. Quick as thought 
the soldier inquired, " In what regiment, sire?" Just 
as promptly came the response from the lips of the man 
that made captains with his word, "In the Old Guard." 
And to the " Old Guard" he immediately went, saying 
to its colonel, "I am a captain, sir." "Who said so?" 
The promoted soldier pointed significantly to the great 
general and replied, "He said so." Now if appropri- 
ating faith can capture an office through the careless 
word of a man, how much more shall the faith of God's 
elect claim through His promises made good by the 
blood of His Son, and confirmed with an oath to His 
children. O beloved, listen once more to our text, 
and receive it into your hearts. " God hath from tiie 



SALVATION THROUGH SANOTIFICATION. 331 

beginning chosen you to salvation through sanctifica- 
tion of the Spirit and belief of the truth." 

V. We cannot close without saying a few words 
as to the results of sanctification. 

(1.) Subjectively. The heart is purified by faith. 
Inward purity is holiness. This is more than integrity, 
virtue or benevolence. It is a state of the soul and 
spirit out of which all virtues spring, and in which all 
graces abide. It does not refer so much to the outward 
act as to the inward fact, and the congenial soil in 
which all the fruits of the Spirit may flourish. 

Again it is peace. But it is more than " peace with 
God," which arises from a sense of pardon, and to 
which we read our title in the wounds of Him " who 
made peace through the blood of the cross." 

" It is " the peace of God which passeth all under- 
standing" that becomes an efficient garrison to "keep 
both heart and mind " in heavenly repose, even in the 
midst of storms. It is a peace that has power to 
conduct the soul through the breakers of spiritual hell- 
gates in safety and calm. The salutation of the angels 
was, " Peace on earth," but it was only a salutation, or 
a proclamation of good will. It can become an experi- 
mental fact only where "the Son of peace" abides. 
Then with divine authority He commands the peace, 
either in the house when " he shewed unto his dis- 
ciples his hands and his side," and said, "Peace be 
unto you," or in a storm at sea, when He rebuked the 
winds and said, " Peace, be still." 

Once more, it is power. Not the power of a magazine 
filled with explosives, prepared for pyrotechnic display. 



332 OLD CORN. 

Not an abstract force deposited for marvelous center 
shots on great occasions. But the unconscious effec- 
tiveness of the wire that finds its insulated way from the 
battery to the place of need. It is powerful because it 
carries the electric spark to its destination with unerr- 
ing certainty and without obstruction. It takes power 
to keep us in littleness and lowliness and helplessness. 
Power to shine as lights in the midst of a crooked and 
perverse generation. Power to walk alone with Jesus ; 
to be deserted by friends and despised by enemies ; to 
be little and " unknown, and yet well known ; as dying, 
and, behold, we live ; as chastened, and not killed; as 
sorrowful, yet always rejoicing." Yes ; we may be kept 
in the power and " by the jjower of God through faith 
unto salvation, ready to be revealed in the last time." 
Glory to His name ! 

(2.) Objectively. When Jesus prayed for the sancti- 
fication of the disciples, He distinctly announced the 
oneness of His followers as one of the inevitable results 
of that experience. 

" Sanctified through the truth . . . that they all may 
be one." Nothing short of this will ever unify the 
churches, or break down the barriers of sectarianism. 
But " perfect love " is a unit of experience. It is the 
same under all conditions, in all countries, and in all 
ages. It is the point of confluence where every stream 
of Christian life may meet and flow on in one great 
tide to the boundless ocean of eternity. Like the warm 
breath of spring that unlocks the ice-bound vessel and 
sets it free for action, so does the fire of God's Spirit 
melt the fetters of carnality and churchianity, and 
set the child of God free to clasp with a hand of loving 



SALVATION THROUGH SANCTIFIGATION. 333 

welcome every other child, of God. Sanctification, then, 
means "perfect love," love to God and love to man; 
and this is "the bond of perfectness" and the "unity 
of the Spirit." 

Another thing for which Jesus prays is, "that the 
world may believe that thou hast sent me." The power 
of love to convince and awaken the unsaved is infinitely 
greater than that of learning, or logic, or eloquence. 
Love has broken hardest hearts, and its mute appeals 
have won their cause where all else has failed. 

In the whole human race there is a groundwork of 
natural affection, and this is sufficiently akin to Chris- 
tian love to enable sinners to understand its genuine 
ministry better and quicker than anything else. Holy, 
loving and united witness-bearing for Jesus would 
prove a mightier agency to proclaim the mission of the 
Son of God than all others combined. 

But we must not mistake the false idea of a sancti- 
fied life for the true. Sanctimoniousness is not sanc- 
tification. And the world's ideal of holiness is very 
wide of the mark. An old writer describes it thus : 
"The virgin, when she goes abroad, should strike all 
with amazement, as if an angel had just come down 
from heaven. All who look upon her should be thrown 
into stupor at the sight of her sanctity. When she sits 
at church, it is in the profoundest silence. Her eye 
catches nothing of the objects around her. She sees 
neither women nor men, but her spouse only." Jesus 
Christ was Himself a great disappointment to the 
world's ideal of a holy man. He ate and drank as 
others did, and they saw " a gluttonous man and a wine 
bibber." He was freely approached by the sick, the 



334 



OLD CORN. 



polluted and the vile, and in scorn they called Him 
"the friend of sinners." The temptations must have 
been great to modify His walk somewhat in deference 
to the world's thoughts and ideal demands. Was it nec- 
essary that He should disappoint and vex and anger it? 
To offend and alienate men could only have been a 
grief and anguish to His loving heart, and yet it was 
the inevitable result of the contact of a secular and 
worldly religion with uncompromising holiness. 

We must, then, bear in mind that there are two 
distinct and quite opposite views of sanctification before 
the church of to-day. The one is that of the Scriptures, 
and the other the vague, misty and superficial one of 
the world. " He that saith he abideth in him ought 
himself also to walk even as he walked." To obtain 
an "inheritance among them which are sanctified by 
faith " is to hear the call, believe the truth, receive the 
Spirit, accept sanctification, and " obtain the salvation 
which is in Christ Jesus with eternal glory." 



CHAPTER XXX. 

THE PARABLES. 

QUESTION. — " What is the meaning of the parables 
of the ' Mustard Seed ' and of the ' Leaven,' in 
Matt. 13: 31-33?" 

Answer. — These are two of the four parables that 
Jesus spoke to the " multitude." " He spake many 
things unto them in parables," "because it is given unto 
you to know the mysteries of the kingdom of heaven, 
but to them it is not given." " For this people's heart 
is waxed gross, and their ears are dull of hearing," etc. 

The first parable of the sower He explained to His 
disciples; the sum of which was, that though the Son 
of man is Himself the sower, three parts out of four of 
" the word of the kingdom" is forever fruitless. He also 
explained to them after He " went into the house," the 
parable of the " wheat and the tares." The seed sown 
by the owner of the field was good seed, but while his 
servants, or the men appointed to guard it, " slept," " his 
enemy sowed tares," and the damage was so widespread 
and irreparable that there was no remedy until the 
separating fires of the "harvest [which] is the end of 
the world." Now the parables of the " Mustard Seed" 



336 OLD CORN. 

and the " Leaven " are " mysteries " of the same general 
import and in perfect harmony with those so fully 
explained, yet we are sometimes asked to believe that 
these parables are precisely contradictory to the others. 
That they set forth and predict " the evangelization of 
the whole world by the gospel leaven which Jesus hid 
in it eighteen centuries ago." And Alford is quoted as 
claiming this to be done, " in the transforming power of 
the ' new leaven,' on the whole being of individuals." 
Now it must be clear that if we accept the teaching of the 
two parables first mentioned, we must reject this inter- 
pretation of these last. If the one is true the other 
must be false. Let us first try to expose the error. If 
this leaven is the gospel, and Jesus has hidden it in the 
world eighteen hundred years ago, and it is irresistibly 
penetrating and assimilating wicked hearts and the great 
mass of humanity, why should we bother about any open 
proclamation of the gospel ? Surely WE are not commis- 
sioned to hide anything, and if that which is hidden is 
of the Lord, had it not better be left alone until its 
transforming work is accomplished? We have been 
familiar all our life with a class of theorizers, who hold 
that " regeneration is a modification of the human spirit 
by the Holy Spirit," a sort of " transformation and 
renewal of the old man," and that the new birth is 
nothing more than a mere culmination of this gradual 
process of being leavened. That this modicum of 
leaven has been inherited, that it would do its work 
irresistibly — no need for outward instruction, preach- 
ing or prayer. Read this from H. W. Beecher in the 
Christian Union : " The great mistake in regard to 
regeneration is in supposing that it is instantaneous " ! 



THE PARABLES. 337 

" Birth is a graduated thing. It takes a great while to 
get a full grown man." " If you look for immediate 
change you will be mistaken." Instead of such vagaries 
we hold to the Scriptures, which declare the new birth 
to be a creation — " created in Christ Jesus," " born 
again, not of corruptible seed, but of incorruptible by 
the word of God, which liveth and abideth forever " 
(1 Pet. 1 : 23). An instantaneous work, complete in 
itself, wrought by the Holy Ghost and the power of a 
proclaimed gospel. Now this truth has always found 
its most inveterate foes in those who could fortify 
themselves behind the gradualism and secrecy of 
leaven. 

But it must be acknowledged by all that neither 
individuals nor communities are ever brought into 
Christian light by such hidden and imperceptible oper- 
ations, but by an open and uncompromising warfare 
against sin with " the sword of the Spirit, the word of 
God." It is through the truth that men are made free, 
and through the truth that they are to be sanctified. 
The word of God is likened to a fire, and to a hammer, 
and to a sword, and to bread, and to water, but never to 
leaven. The Lord Jesus is engaged in the work of 
creating good and destroying evil, and not in that of 
merely changing one into the other. But who is it that 
says "that tlie kingdom of heaven is a corrupter of the 
world " ? Nay ! but that leaven is a corrupter of the 
kingdom of heaven ! A very different matter. The 
confusion seems to arise on account of misapprehending 
the force of our Lord's words. They are read as though 
He meant to say, " The kingdom of heaven is like unto 
leaven," But this fallacy will readily appear if a sim- 



338 OLD CORN. 

ilar course is applied to other of the parables. For 
example, " the kingdom of heaven is likened unto a man," 
in verse twenty-four. Here it is evident that the like- 
ness is not merely unto " a man," but a man encom- 
passed with all of the circumstances that are attendant. 
To eliminate a single circumstance, is to vitiate the 
whole parable. In like manner, Jesus does not liken 
the kingdom of heaven to leaven, but unto '■'■leaven 
which a xooman took and hid in three measures of meal, 
till the whole was leavened." To make it still more 
clear, inA yet preserve the truth entire, let us transpose 
it thus : " The kingdom of heaven is like unto three 
measures of meal, in which a woman hid leaven, until 
the whole was leavened." Thus in order to preserve 
the full equation of truth, we must have "the kingdom 
of heaven" on one side, and all that is connected 
together as parts of a whole, on the other. And in 
this respect, no other parable seems to have suffered at 
the hands of men as this one has. Invention has been 
tortured in order to suggest some possible likeness 
between leaven and the gospel, whereas they are just 
as antithetical as possible. The gospel heals, leaven 
corrupts ; the gospel builds up, leaven puffs up ; the gos- 
pel brings peace, leaven brings heat and fermentation ; 
the gospel sweetens, leaven sours ; the gospel must be 
planted like wheat, leaven, when once introduced, will 
propagate itself like tares, the thistle or the plague; 
the gospel is open and from the house-top, leaven is 
secret, hidden, insidious. Now Matthew Henry says 
this concerning the parable of the tares : " The drift of 
the parable is to represent to us the present and future 
state of the kingdom of heaven, the gospel church, 



THE PARABLES. 339 

Christ's care of it, the devil's enmity against it, the 
mixture that there is in it of good and bad in this 
world, and the separation between them in the other 
world." To this agree commentators and Biblical stu- 
dents of all shades, so far as we know, and there can be 
no reasonable objection to this consistent and harmoni- 
ous drift for all of these parables, spoken before Jesus 
sent the multitude away, but declared to His disciples 
after they " went into the house." This parable of the 
tares, as explained by our Lord, gives a key to the others. 
If this gives us the condition of things in the " field," 
which is the world, so the mustard tree " in the field," 
clearly relers to the visible church. It certainly teaches 
a great expansion from small beginnings. Its genuine 
branches spread far and wide. It attracts the fowls of 
the air (representatives of the wicked one, v. 19), who, 
however, never become branches, but are allowed to 
"lodge" in their midst. The corruption and secular- 
ization of the church, by the patronage and nominal 
conversion of Constantine, and the world power ever 
since, only too faithfully illustrates the meaning of 
this parable. It is consistent with this that there is a 
constant effort to figure into the statistics of the church 
about 600,000,000 inhabitants of Catholic and Protes- 
tant countries, in order to demonstrate the spread of 
Christianity. Let us now give attention to some of the 
terms used in the parable of the leaven in order that we 
may reach its actual meaning, and find its harmony 
with the others. To disregard the force of these terms 
and claim that the sole object of the parable is to set 
forth the "contagious power" (?) of the gospel, is as 
absurd as to claim that Christ's object in the miracle of 



340 OLD CORN. 

feeding the multitude was merely to teach economy 
about " fragments." 

(1.) " The kingdom of heaven" is an expression which 
is not just the same as "the kingdom of God," which 
term describes the ruling power of God under different 
circumstances. In grace, as in Romans 14; in judg- 
ment, or in manifested glorious power. But in the 
introduction of the principles of the heavenly kingdom 
into this world, they are met with opposition from the 
devil. This conflict goes forward without any visible, 
or outward manifestation of the power of Christ. God 
seems to have retired from the affairs of this world. 
Men certainly seem to do as they please, and yet Satanic 
power to damage and hinder the spread of the gospel is 
limited. Jesus explained some of the "mysteries." 

(2.) " Leaven is used in Scripture as a striking sym- 
bol of evil and corruption. " Seven days shall there be 
no leaven found in your houses ; for whosoever hath that 
which is leavened, even that soul shall be cut off from 
the congregation of Israel." It is still typical of 
the worshiper's imperfection and corruption, even if 
allowed in his sacrifice of thanksgiving. When Jesus 
defines it, He says it "is hypocrisy." " Beware ye of the 
leaven of the Pharisees" (Luke 12: 1). Whenever He 
speaks of it, He bids His disciples "beware" of it. It 
is a synonym for unbelief, false doctrine and practical 
impurity. Paul bids the Corinthians to "purge out the 
old leaven," and the "leaven of malice and wicked- 
ness." The Galatians are admonished against it, inas- 
much as " a little leaven leaveneth the whole lump." 
Yet this is a matter of rejoicing in the parable, if it there 
has a good meaning. But the church is to be "unleav- 



TEE PARABLES. 341 

ened," and there is no such a thing as "the leaven of 
Christ," or a " new leaven," as is often said. Confu- 
sion of thought could hardly go beyond that in which 
we are involved, if this unprecedented contradiction in 
the use of symbols be allowed. We are to "hide''' 
it in the meal, and at the same time to "purge it out." 
To "beware" of it, and also to rejoice in it. The 
"whole " is to be leavened, and at the same time to be 
"unleavened" ! 

(3.) But when we are told that " Jesus hid the gospel 
leaven in the whole world eighteen centuries ago," this, 
too, spoils the parable, for the " woman " did not hide 
it in the whole, but in " three measures of meal," or a 
definite and circumscribed portion of the whole, and it 
is only this portion that is represented as being affected 
by the leaven. This, then, is the church again. Small, 
pure and perfect in its parts at the beginning, and unto 
whom the "gospel came, not in word only but also in 
power," into this body did the " woman " secretly and 
adroitly hide the leaven of hypocrisy and other incipient 
evils. Ananias and Sapphira are very early witnesses 
of this. Who, then, does this woman that does the hid- 
ing personate? Surely not the Lord Jesus ! And just 
as surely she is not the bride, the Lamb's wife, but 
rather her inveterate foe, that other mystical woman of 
the Bible, and especially of Rev. 17, the mother of har- 
lots, who has Mystery inscribed on her forehead. Such, 
we think, are the only expositions that will harmonize 
with each other, and with the whole body of Scripture 
truth. Not only so : they are verified and corroborated 
by every page of the church's history, both past and 
present. May the result of our present investigations 



342 OLD CORN. 

be to reinforce obedience to our Lord's command to 
"beware " of it, and to that of the Apostle, to "purge 
out therefore the old leaven, that ye may be a new lump, 
as ye are unleavened." 



CHAPTER XXXI. 

SIN NOT A NECESSITY. 

QUESTION. — " Is it possible to live without sin?" 
Answer. ^ — Many good people think that it is 
not, and to them it seems to be in conflict with 1 John 1 : 
8 : " If we say we have no sin, we deceive ourselves and 
the truth is not in us." It is claimed that this is true 
of the holiest man on the earth. That though he may 
walk in " fellowship with God," and be preserved from 
consciously sinning, yet "sin," as a unit of depravity, 
or unholiness, is still within, and "cannot be taken 
away out of any man's inmost spiritual being," so long 
as he shall live. To most people this sounds like very 
bumble talk, and evidence of the deepest piety. Many 
also feel that, in some mysterious way, such testimony 
honors the Lord Jesus. But if He really came into 
this world and died in order to " destroy the works of 
the devil," it is clear that every failure to completely 
do this must discredit His mission just to that extent. 
And in so far as it is accomplished, Christ is glorified. 
It is no wonder, then, that the pious Anna, the Electress 
of Brandenburg, ordained in her will : " Our text shall 
be 1 John 1: 7, — The blood of Jesus Christ his Son 



344 OLD CORN. 

cleanseth us from all sin." But this declaration 
immediately precedes the eighth verse, which is so gen- 
erally cited as proving the universal prevalence and 
continued existence of sin in the believer. 

That these two statements must be harmonized, is 
admitted by all, and some of the attempts to do so are 
extremely illogical and un scriptural. One says, for 
example, that their harmony consists in the fact that 
" though sin is still active, it is no longer dominant." 
This may indeed be the truth concerning the lives of 
some Christians, but of whom it could not be said that 
" the blood of Christ cleanseth from all sin." Since (1.) 
to repress the activities of inbred sin is widely differ- 
ent from being " cleansed " from it ; just as a victory 
over rheumatism, so as to be able to work in spite of it, 
is different from a soundness of body in which rheuma- 
tism does not exist. 

(2.) Even if the said repression could in any sense 
be properly called "cleansing," it certainly must be 
ascribed to the energy of the Holy Ghost, and not to the 
" blood of Christ," as in the language of the text. 

(3.) But this whole attempt to make sanctification 
identical with a mere triumph over inward sinful ten- 
dencies, and to call such a victory "salvation from 
sin," is to destroy all true distinction between Bible 
" holiness " and that human adornment called virtue. 
For we all know, that, in spite of carnality, men may be 
honest, chaste, temperate and upright according to 
moral precepts, win the esteem and admiration of their 
fellows, and maintain such a life without faith in Jesus 
Christ at all. But "true holiness " is an inward fact, 
and the root of all true outward graces and living vir- 



SlN NOT A NECESSITY. 345 

tues. It is in the character first, then the conduct. It 
is what we are, rather than what we do, though it com- 
prises both. Now where is the hope, or the possibility, 
of repression ever bringing about the extinction of 
inbred sin? But it is admitted on all sides that a com- 
plete eradication must take place either before, or at, or 
after death. And if both of the latter positions involve 
a denial of Jesus as the Savior, as they certainly do, we 
are shut up to this present life as the only time of puri- 
fication that is sanctioned by Scripture; and 1 John 1: 
8, cannot be rightly understood as contradicting any of 
the many declarations to that effect. 

(1.) In the seventh verse the Apostle declares of some, 
that " the blood of Jesus Christ cleanseth us from all 
sin." Again in the ninth verse, " If we confess our sins, 
he is faithful and just to forgive us our sins, and to 
cleanse us from all unrighteousness," and "all unright- 
eousness is sin." Now if the eighth verse really contra- 
dicts the seventh, it also contradicts the ninth verse ; or, 
rather, if the seventh verse is contradicted by the eighth 
verse, this in its turn is contradicted by the ninth, which 
repeats the truth concerning a present cleansing "from 
all unrighteousness." 

(2.) But such absurdities are not to be tolerated for 
a moment; neither can we understand the Apostle as 
meaning to say that he who applies to Christ for " cleans- 
ing from all sin," shall either be " deceived " or disap- 
pointed. But he puts both pardon and purity on the 
same ground of human " confession" and divine "faith- 
fulness," as well as "justice." How can we encourage 
sinners to believe one half of this promise, and "con- 
fess " their sins, and trust that God " forgives " them, 



346 OLD CORN. 

and to "say" so, and then turn to Christians with 
warnings and bodings of danger and deception, if they 
believe the other half of the text, and claim God's 
promise of " cleansing from all unrighteousness " ? How 
shameful it is to mock the honest seeker after a clean heart 
with the assurance that there is no deliverance for him 
now, in the blood of Christ, but there is a " sacred 
influence by which sin is to be subdued more and more, 
till it is quite abolished " ! As if the strength of a lion 
could be " abolished " by a cage ! or the murderous 
revenge in the heart of a felon be " abolished " by man- 
acles and a dungeon ! Possibly such things might be 
conceived of, but the old man of sin has a charmed 
life and can never, never be "abolished " by subjugation, 
however severe or long continued ; and though we have 
catechised many defenders of that doctrine, some of 
them near one hundred years of age, we have been 
unable to find a single witness to success on that line, 
or to find a man who ever found any other man who 
was such a witness. 

(3.) Now let us see what the plain meaning of the 
Apostle is, in the passage under consideration. John 
says that he brings a " message " from God to his "little 
children," (to the church, not to sinners,) that their 
"joy may be full." He declares that he writes of things 
which he had " heard" and " seen" and " looked upon" 
and " handled of the word of life." And as is conceded 
by Lange, and commentators generally, "the subject mat- 
ter is sanctification, not justification or regeneration." 
The Apostle speaks here of the removal of sin itself, of 
being " made free from sin." And Alford says, "This 
meaning, however much it may be supposed that justi- 



StN NOT A NECESSITY. 347 

fication is implied or presupposed, must be held fast 
here." Now in the tenth verse, we are told that "if we 
say that we have not sinned," i.e., are not sinners, 
having never committed sin, and therefore in no need of 
the blood of Christ, " we make God a liar," because He 
has constantly declared to the contrary. So we have in 
the eighth verse the precisely parallel thought as to sin 
in its seat or origin, called also " unrighteousness." If 
any man be a Zinzindorfian and say that he has "no 
sin," i.e., deny the Bible doctrine of sin in believers, or 
remaining pollution which requires cleansing, " the 
truth is not in him," and he deceives himself. 

Now there are many men of both classes, and they 
are all convicted by the Apostle of willful disbelief of 
the revealed truth of God. But how are we less guilty 
than they, if we say that the blood of Christ either can- 
not, or does not, really " cleanse us from all unrighteous- 
ness," upon condition of confessing and trusting His 
faithfulness and justice ? For surely God's word is as 
unequivocal on this latter point as on either of the 
former ! To " aim " to live without sin, and to pray 
constantly, " Vouchsafe, O Lord, to keep us this day 
without sin," can be no less than solemn mockery, if we 
fail to rely on the blood of Jesus Christ to " cleanse." 
Not that this is one single act, completed and lasting 
for all time to come, but a present act, and a present 
fact, carried forward continuously, and always in the 
present tense, as well as in a perfect sense. There is a 
theory abroad that if the blood of Christ should really 
cleanse from all sin, that it would then cease to 
"cleanse," because nothing more "to be cleansed 
away." But this fallacy overlooks the provision found 



348 OLD CORN. 

in the atonement, not only for sin, properly so called, 
i.e., a voluntary transgression of known law, and the 
inbeiog of "unrighteousness, which is sin," but also 
"sins of ignorance," infirmities, or involuntary trans- 
gressions of God's law, whether known or unknown. 
"Secret [unconscious] faults," David calls them, and 
asks to be " cleansed " from them, while praying to be 
kept from presumptuous [known and voluntary] sins." 
Thus the precious blood of Christ, in its efficacious 
power to cleanse and to keep clean, is the perpetual need 
and rejoicing of every child of God up to the very gates 
of glory. 



CHAPTER XXXII. 



DISTINCTIONS. 



QUESTION. — "What is the distinction between 
justification and sanctification ? " 

Answer. — While there are a few persons who 
confound justification with sanctification, it is generally 
conceded that they are quite distinct from each other, and 
not at all one and the same thing. True, there are points 
of analogy, and some things common to both ; but for us 
to dwell upon these to the exclusion of the points of con- 
trast, is only to perpetuate a confusion of ideas. Both 
are received by faith, and both are among " the things 
that are freely given us of God." And in both cases 
there must be entire submission to His will. Yet the 
Scriptural distinctions between the two are so obvious, 
and so universally recognized by theologians and ex- 
perimental Christians, that it would be unnecessary to 
dwell upon them were it not for the attempt, repeatedly 
made, to confound justification with sanctification. And 
while these attempts disregard the most common and 
Scriptural modes of speech, they are often successful in 
perplexing the honest inquirer. 

Now let us inquire, What is justification ? It is a law 

349 



350 OLD CORN. 

term, and strictly refers to that divine act by which a 
sinner is absolved from the guilt and penalty of his 
sin. It is not the acquittal of one who is proven 
innocent, but the pardon or forgiveness of one who 
confesses guilt. But a just and holy God cannot 
exercise such clemency as this without a divine war- 
rant and righteous ground on which to act. And 
this is only found in the cross of Christ. The justice, 
holiness and moral glory of God's government are 
all maintained in the atonement of His Son Jesus 
Christ, and at the same time "the kindness and love 
of God our Savior toward man appeared." It is 
in virtue of the cross that God can be "just, and the 
justifier of him which believeth in Jesus." " Justi- 
fication by faith," then, means, God's forgiveness of the 
sinner that repents, confesses and accepts the atone- 
ment of Jesus Christ. But this includes regeneration, 
or the new birth, that special work of the Holy Spirit 
by which we become "partakers of the divine nature." 
This is not the old nature changed, but a new nature 
implanted — " a new creation ; " "born of the Spirit;" 
" born from above." It is a Christlike, law-loving and 
obedient nature that this new life possesses, antagon- 
istic in all respects to his elder brother, the " old man " 
of sin, over whom we are promised victory from the 
very start, "if we will walk in the Spirit." And the 
Spirit, "the spirit of adoption whereby we cry, Abba, 
Father," is certainly given to every new-born child of 
God, "that we might receive the adoption of sons." 
And these three things, pardon, regeneration and adop- 
tion, are rightly included in the New Testament idea of 
justification by faith. And though cornplemental to 






DISTINCTIONS. 351 

each other, they are so entirely contemporaneous that 
we can never consciously separate them. 

(1.) It will thus be clearly seen that justification is 
a thing complete in itself, and incapable of either ex- 
pansion, increase or progress. 

(2.) It has special reference to "the remission of 
sins that are past," and the penalty of violated law is 
borne by another. 

(3.) Justification removes guilt and condemnation 
from the conscience, and brings in the favor of God and 
His love " shed abroad in the heart." 

(4.) Justification precedes sanctification as the ob- 
ject of desire and search on the part of the sinner, 
whose past sins or "transgressions," are his burden, and 
who cries for " mercy " and forgiveness. 

(5.) Justification is distinct from sanctification when 
regarded in reference to the order of the work of Christ. 
Christ is our justification on the cross. We are "rec- 
onciled to God by the death of his Son." To be sure, 
there is a vital union between justification and sanctifi- 
cation, and using the term with this wide meaning, 
every one that is justified is also sanctified in a sense. 
Sanctification is frequently used in Scripture in a judi- 
cial sense, and applied both to persons and things 
devoted, separated or consecrated to the Lord or His 
service. But the entire sanctification of which we 
speak — that for which Jesus prays in John 17, and 
Paul in Thessalonians, etc., has a different meaning, 
viz. : to make pure and holy. We have seen that while 
regenerating grace brings in a new life it is not 
accompanied with the destruction of the old. And the 
uniform experience of Christians has been that " these 



352 OLD CORN. 

are contrary the one to the other, so that ye cannot do 
the things that ye would." And here is the key to 
those "sins of omission" about which we all know so 
much. But Christ has died to make men holy, and 
will "grant unto us that we, being delivered out of the 
hand of our enemies, might serve him without fe;ir, in 
holiness and righteousness before him all the days of 
our life." 

(1.) But sanctification, even when entire, or love, 
when "perfect," is not of such a nature as to exclude 
progress, or expansion, as justification does. 

(2.) Sanctification has not reference to the forgive- 
ness of sins committed, but cleansing from the pollu- 
tion, or the expulsion, of inbred sin. It deals not with 
the past, but offers preservation in the present. 

(3.) It deals not with the guilt of sin, but expels 
the inward proneness to it, the love of it, and gives 
power over temptation through the indwelling Holy 
Ghost. 

(4.) Sanctification is to be sought and obtained only 
by those who are walking in the light of justification, 
and are neither cold nor backslidden in heart. Such 
only can "yield themselves to God as those that are 
alive from the dead." A special kind of yielding, and 
totally different from the blind submission required of 
i sinner, who may seek and find justification. 

(5.) Christ is our sanctification ; or this work is 
wrought and perpetuated within us by Him who 
" dwells in our hearts by faith." But this is resur- 
rection life, and maintained by the Holy Ghost stmt 
down from heaven as His ascension gift "to them that 
obey him." Now "sinners" and rebels have neither 






DISTINCTIONS. 353 

part nor lot in this, only according to divine order. 
"Enemies" must be "reconciled to God by the death 
of his Son." But "being reconciled, we shall be saved 
by his life." The one is the sequence of the other, and 
the only road to peace is "through the blood of his 
cross." It was there that our Lord Jesus did that 
work for us, that when individually appropriated justi- 
fies us, and puts us to into such divine relationship as to 
bring within the compass of our faith that other work 
of the blessed Holy Spirit within us, which is called 
entire sanctification. 






CHAPTER XXXIII. 

PHILOSOPHY OF DOUBT. 

QUESTION. — "Why is the profession of holiness 
so often discredited ? " 
Answer. — Let us first look at a few Biblical truths 
underlying this thing. The true followers of Christ 
"are not of the world; therefore, the world hateth" 
them. But "the world loves its own." "Ye know 
that it hated me before it hated you," said Christ, and 
the Christian that expects to escape the hatred of the 
world has not yet learned the alphabet of the life of 
true "holiness" and Christ-following. To be sure, one 
may have just enough religion to beautify his life and 
make him attractive to the world, and a worldly spirit, 
just as a babe, that is the child of an emperor, may be 
admired by those who are at war with its father. But 
when the child becomes a soldier in his father's army, 
he is no longer the admiration, but the foe of his father's 
enemies. This is why the "world," the " carnal mind," 
could see no beauty in Jesus, no holiness, no goodness, 
but " a gluttonous man and a wine bibber," a " blasphe- 
mer," and one who "had a devil." He testified against 

354 



PHILOSOPHY OF DOUBT. 355 

the world, and all manner of sin, and was the unflinch- 
ing witness "for God and righteousness, and so the world 
hated Him and sought to kill Him. So it was with John 
the Baptist, all of the apostles, and the martyrs. It 
was war to the death. It is so yet. No treaty of peace 
has ever been signed by the contending powers, not- 
withstanding the efforts of namby-pamby go-betweens. 
God is the same. Jesus Christ is the same; and the 
world, the flesh and the devil have not changed one 
particle for the better. 

Now let us apply some common sense principles to the 
matter in hand. 

(1.) The "perfect man," of whom God speaks, is 
simply a " holy man," because " made free from sin " by 
the power of God. 

(2.) Every truly holy person is a moral force, and 
used of God as a rebuke to sin and sinners, especially 
" sinners in Zion," and an example of virtue. 

(3.) Some here and there will, no doubt, receive His 
testimony and be led into the light ; but what about the 
many who are bound up in sensual ease and selfishness? 

(4.) Manifestly they are left without defense or 
excuse, if they admit the truth of the doctrine, and the 
reality of the experience brought to their notice. Their 
only comfort is in trying to believe that others are no 
better than themselves, whatever they may profess. 
They must fortify themselves in this conviction, and 
this is easily done, if it can be established that he who 
disturbs their peace, is either a fanatic or a hypocrite. 

(5.) Now here is a powerful motive for " desiring an 
occasion" that shall extinguish a light that constantly 
condemns. Then to this must be added the awful 



356 OLD CORN. 

appetite which unsaved human nature has for scandal 
in general, but wonderfully whetted in proportion to 
the high character borne by those aspersed. 

(6.) Here, then, are philosophical reasons, of univer- 
sal prevalence, why Jesus should say to His followers, 
" Woe unto you when all men shall speak well of you ; " 
for that has ever been the mark of a "false prophet," 
while to " cast out your name as evil for the Son of 
man's sake " has ever been the mark of a true prophet. 
Surely we have here the highest authority for the fact 
that human judgment is always at fault, and can never 
agree with the judgment of God upon a single point. 

(7.) And as men sought to "entangle Jesus in his 
talk," that they might justify themselves, just so in 
this day, is the truth distorted, facts misrepresented, 
faults magnified, and innocent infirmities transformed 
into heinous sins. Nothing is more certain than that 
allegations to this effect shall be made concerning eA r ery 
one whose whole trend and power of life is for purity 
and holiness, and it is equally certain that such asper- 
sions always find eager believers, even though they 
come from the most contemptible and unreliable sources. 
Any report against the character of a really " perfect " 
man, will be believed by multitudes who would not 
believe the author of it in any worldly matter where he 
was interested to the extent of a single dollar, even 
though he were under oath. Such is the greedy cred- 
ulity exhibited by human nature touching anything 
calculated to soil the white robes of the just. And this 
readiness to think evil of others, unconsciously adver- 
tises that inbred "corruption," or proclivity to wrong 
within ourselves, which is comforted by finding our- 



PHILOSOPHY OF DOUBT. 357 

selves in eminent company. And he who maintains 
the impossibility of its removal before death, scores a 
triumph for his theory whenever the testimony of an 
opposing witness can be invalidated. And thus it is a 
necessity of carnality to "rejoice in iniquity," and it 
presumes that every charge against a good man is true 
until he proves himself innocent ; and even then "claims 
liberty " to doubt his witnesses. 

(8.) On the other hand, holiness works within us a 
sort of incapacity to believe evil reports about the Lord's 
children, except upon indubitable evidence, and even 
then with the greatest reluctance. "Love thinketh no 
evil." And he who is slow to believe bad things about 
"good people unconsciously reveals his own purity of 
heart and life. 

From these premises we draw conclusions as follows : — 

(1.) "The natural man receiveth not the things of 
the Spirit of God, for they are foolishness unto him, 
neither can he know them, for they are spiritually dis- 
cerned." 

(2.) The inhabitants of all " towns " and cities, too, 
are mostly of this description. 

(3.) They could not, therefore, identify a " perfect 
man," or a holy man, if they wanted to, for they are not 
competent judges. 

(4.) But inasmuch as to find such an one would be 
self-condemnation, the search is cut short by a theology 
that denies the possibility of such a thing, and readily 
pronounces every specimen offered as a fraud. " He 
that departeth from evil is accounted mad." 

(5.) But while the " kingdom of God cometh not 
with observation," it can be told about, explained and 



358 OLD CORN. 

testified to by those whose "life is hid with Christ iu 
God," and it is the word of truth that God uses as a 
sword, rather than merely beautiful and harmless lives. 

(6.) And this witnessing gospel is not " puffery," 
but simply to " bear witness and shew unto you that 
eternal life which was with the Father, and was mani- 
fested unto us" (1 John 1 : 2). 

"Ye are my witnesses, saith the Lord." " Come and 
hear, all ye that fear the Lord, and I will declare what 
he hath done for my soul." Mr. Spurgeon says: "We 
can conceal the words of the Holy One by not confess- 
ing the truth at all. A Christian, but never said so !" 
Again he says : — 

" We are free [from sin] in a strange waj^. Accord- 
ing to the chapter in which we find our text, we are 
free because we have died. If a slave dies, his master's 
possession in him is ended. The tyrant can rule no 
longer ; death has relaxed his hold. ' He that is dead is 
free from sin.' Sin comes to me and asks me wby I do 
not obey its desires. I have a reply ready. 'Ah, 
Master Sin, I am dead ! I died some thirty years ago, 
and I do not belong to you any more, What have you 
to do with me?'" 

Job was one of those "perfect " men about whom God 
saw fit to " spread information." He " advertised " the 
devil, and the whole universe, that His servant Job was 
a "perfect man." Satan "believed only as much as he 
liked " of it, and accused Job of serving God because 
of what he made by it, and other sinister motives. Now 
the same God that declared Job was "perfect and 
upright," commands us to be "perfect" (Matt. 5: 48). 
To " be holy." To " be pure." Not to try to be, oi 






PHILOSOPHY OF DOUBT. 359 

aim to be, or hope to be, but to " be holy." What is to 
be done about it ? Again we quote Mr. Spurgeon : — 

" Beware of picking and choosing in reference to the 
commands of Christ. Some professors object to much 
of the teaching of Him whom they call Master and 
Lord." 

" Some precepts are denounced as impracticable, and, 
it is asserted, that they cannot be carried out." 

" When persons speak of our Lord's precepts as good, 
but impracticable, they make Him out to be an amiable 
simpleton. Is this their reverence for incarnate wis- 
dom?" 

" There are many things in the word of God as pre- 
cepts which good men decline to see, which indeed they 
declare they cannot see. If you put a gold piece over 
the boldest verse in the Bible, you will not be able to 
see the passage." 

" I pray you do not do so, for willful ignorance is no 
excuse for disobedience." 



CHAPTER XXXIV. 

NEGATIVE RITUALISM. 

QUESTION. — " What is the meaning of the passage 
in Col. 2: 13-23?" 

Answer. — A little latitude on the scope of this dif- 
ficult passage of Scripture seems necessary. Paul's 
intense love for the "saints and faithful brethren at 
Colosse,"' had been manifested by himself and Timothy, 
in "striving" and "laboring" to "present every man 
perfect in Christ Jesus"; knowing as he did how cer- 
tainly error finds root in spiritual deficiency, his "great 
conflict for them " on this behalf was all the greater 
since the germ of serious errors was discoverable at 
Colosse. 

The church there was largely composed of converts 
from heathenism as well as from Judaism. And it is 
quite certain that the "deceiving philosophy," of which 
Paul bids them beware, was that of these Greeks and 
of the Gnostics, blended with the asceticism of the 
Essenes. These latter affected to live the life of angels, 
and disdained all outward things as carnal and sensual, 
while the former pretended to derive their knowledge 
of divine things from direct inspiration, to the neglect 



" NEGATIVE RITUALISM. 361 

of Scripture only as interpreted by the aid of philos- 
ophy. 

It was thus that a reaction from Judaism conspired 
with a Gnostic theosophy to seduce the church from 
its liberty in Christ its head, and to " compel subjec- 
tion to ordinances." Not indeed of observance after 
the manner of Judaistic teachers and errorists, but of 
negation, or non-observance, a much more taking and 
deceptive form of error. Paul gives the purport of 
their demand (not his) in the brief summary, " Touch 
not, taste not, handle not," and ask why they are 
ordinance-ridden with such rules as these. 

"Forbidding to marry, and commanding to abstain 
from meats which God hath created to be received with 
thanksgiving," which have "indeed a show of wisdom 
in will- worship and humility and severity to the body, 
but are not of any value against the indulgence of the 
flesh." The show of humility in "him that eateth 
not," but judgeth his brother (that eateth) "in meat 
and in drink," is indeed fully admitted; but beneath 
this disguise there was the lurking pride of the "fleshy 
mind " that could not be satisfied to obey the simple 
gospel and "walk in the Spirit," but must "intrude 
into those things " which God had not revealed in His 
word, and make conscience where there should be none, 
and hush its voice where it should speak. 

Such was the effort of a fanatical asceticism to 
"spoil" or plunder the infant church at Colosse, by 
forcing an arbitrary abstinence, set forth with three- 
fold urgency in their law of " Touch not, taste not, 
handle not," and utterly incompatible with Christian 
liberty. These injunctions are often understood to 



362 OLD CORN. 

be given by the Apostle, but lie is holding tliem 
up to rebuke. A "fast," enjoined by such a law of 
negations, and regarded as of moral merit, becomes as 
galling a yoke as the prohibited "-feasts" and much 
more self-deluding. 

Diogenes set his foot on Plato's velvet cushion and 
shouted, " Thus 1 trample on Plato's pride," when the 
Athenian sage truthfully rejoined, "But with still greater 
pride." These brethren had "received Christ Jesus 
the Lord," and had forsaken not merely some special 
sin, but had "put off the (whole) body of the sins of 
the flesh " by a " circumcision made without hands." 
Though "dead in their sins" they were "quickened" 
and " forgiven all trespasses " by Him who had borne 
the "curse" or penalty of that law which reveals the 
" wrath of God against all unrighteousness." Thus 
the "hand- writing of ordinances," or the laws of God, 
both moral and ceremonial, were " contrary " to men in 
their sins, and "against" them as their accuser and 
condemner. Christ fulfilled and forever abolished the 
one, and satisfied all the demands of the other, when 
"His own self bore our sins in His own body on the 
tree." He thus " took out of the way, nailing it to his 
cross," all that was against "him which believeth in 
Jesus." 

Having then been saved through "faith in the work- 
ing of God," these "faithful brethren in Christ" had 
made personal profession of that faith, and of fellow- 
ship with Him by the Christian rite of baptism, which 
significantly set forth the death and burial of the old 
"body of sins," and the assumed obligation to "walk in 
newness of life" (v. 12). "Wherefore they were dead 



NEGATIVE RITUALISM. 363 

with Christ " through faith alone, and equally dead to 
all dependence for salvation upon "the rudiments" of 
a law whose yoke of observance " never could have 
given life." True, they were not now beset with the 
Jewish snare of keeping annual feasts, or "new moons," 
or particular " Sabbaths," but this bondage exactly re- 
versed, yet equally " after the commandments of men." 

Such a law, for seeking after peculiar sanctity and 
higher wisdom, was "not after Christ," and the Apostle 
is demanding the maintenance of individual liberty to 
"eat to the Lord," or "not to eat," since to "his own 
master he standeth or falleth." He announces the 
Christian's law in its full individual scope, upon all 
indifferent questions where he affirms that "All things 
are lawful for me, but I will not be brought under the 
power of any" (1 Cor. 6: 12; 8: 8. Rom. 14: 1-6. 
ITim. 4: 2-5). 

The "ordinances " alluded to in verse fourteen Lave 
often been understood as alluding to "baptism " and 
the "Lord's supper." But this is a grave error. There 
is not even the remotest reference to these rites. The 
following quotation from Thomas Kimber, clipped from 
Friend's Review, is to the point : — 

" This passage has been greatly misunderstood and 
often quoted erroneously as applicable to the so-called 
'ordinances' of water baptism and the outward supper 
— to which it has no relation whatever. The Greek 
word, dogma, used here, signifies a 'decree,' and the 
'handle not, taste not, touch not,' are some of these 
arbitrary injunctions against which the Apostle warned 
them, and not at all his words of warning to them as 
many have supposed. This misapprehension has really 



364 OLD CORN. 

injured the cause honestly intended to be advanced, 
since the easy exposure of such an error has weakened 
the general force of any argument against ritualistic 
practices." 

Conybeare's translation is as follows : — 
" If ye died with Christ from mundane rudiments, 
why, as though living in the world, are ye ordinance- 
ridden with such rules as, ' Do not handle,' ' Do not 
taste,' 'Do not even touch,' referring to things all of 
which are perishable in the mere consumption, accord- 
ing to ' the commandments and teachings of men.' All 
these kinds of rules have a credit for wisdom in volun- 
teered supererogation and abasement, — hard usage of 
the body, — but have no sort of value as a remedy as 
regards the indulgence of the flesh" ("Life and Work 
of St. Paul," p. 619). 



CHAPTER XXXV. 

TKUSTITY, THE NEW BIETH, ETC. 

QUESTION. — " What are we to understand by the 
term Trinity ? " 

Answer.^ — " Trinity " is a theological term, probably 
first used by the Bishop of Antioch, and simply means 
"the union of three in one. The three persons com- 
prised in the Godhead and distinguished as the Father, 
the Son and the Holy Ghost." " All denominations that 
believe in the Trinity are comprised under the general 
name of Trinitarians " (Worcester). 

It is true that the word " Trinity " is not found in 
the Bible, but it most fitly expresses the full conception 
of God which is found in it. Other terms, almost 
innumerable and of daily necessity, are open to a like 
criticism, such as " Divinity," etc. The abstract 
Monotheism of the Mohammedans and Unitarians is a 
heresy developed from maintaining the principle of the 
divine unity at the expense of denying the distinct 
personality of the divine persons. It thus " confounds 
the persons," holding that the Godhead exists with no 
intrinsic distinctions. Another heresy, antagonistic to 
this, was that of " dividing the substance," or admitting 



168 THE PHILOSOPHY OF TEMPTATION. 

knowledge of our weakness, we may go to Him 
for strength. We have self-reliance so deeply rooted 
in us, that it takes a great deal of rough experience to 
root it out. We think (in spite of a correct logic) 
that we have some moral strength ; and hence our 
acceptance of God, though perfectly honest and true 
so far as it goes, is but partial. We do not take Him 
for our All in all. Hence He wishes us to feel that 
our flesh and heart fail, that He may be the strength 
of our heart. The Psalmist's highest strains of devo- 
tion use the frequent note, " O Lord, my strength," 
and hence his joy and courage. " The Lord is the 
strength of my life; of whom shall I be afraid?" 
To know our weakness and have no refuge, as is so 
often the case with the practical atheists of the world, 
is despair ; but to know our weakness and to have God 
as our strength is the very top of joy. It is then the 
Christian sings the paradox, "When I am weak, then 
am I strong." It is the response to that most gra- 
cious word of God, "My strength is made perfect in 
weakness." It is no little hint of security, but it is 
the perfection of strength which is given to the faith- 
ful heart. Luther, at Worms, is only a type of every 
Christian who is strong in the Lord and in the power 
of His might. Is not such a consummation well 
worth the temptation of the devil, to which the Lord 
exposes us at times ? If the road be foul, is not the 
goal exceeding fair? Would we have it otherwise if 
we could ? The strong Christian is the weak one. 
The strongest Christian is he who in his heart of 
hearts knows and feels that he is of himself utterly 




SOPHY OF T 

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368 OLD CORN. 

that "God has provided some better thing for us," the 
Christian Church, than "Moses and the Jews" ever 
knew. We must therefore earnestly protest against 
that view which seems to regard the preexistent and 
incarnate Logos, or God-Man, as merely an impersonal 
summary of Divine attributes, or one among " several 
revelations," and on a parity with the others. In these, 
men have become somewhat acquainted with God's 
works and ways, but " in the face of Jesus Christ " we 
behold His glory, and He reveals the Father (Matt. 
11: 27). 

So also does He reveal Himself, through the Holy 
Ghost to them " that love him," as an absolute, perfect, 
personal Spirit. " I will manifest myself to him." (See 
John 14 : 21-23.) The personal character of these two 
manifestations of God to man, distinguish them from all 
others of whatever nature, and puts an infinite distance 
between them. 

Question. — " When Jesus said to Nicodemus, ' Ex- 
cept a man be born of water and of the Spirit,' etc., 
did He allude to water baptism, or to our 'natural 
birth,' as is sometimes said ? " 

Answer. — He certainly had no allusion to either. 
Water is often used in Scripture as a most fitting sym- 
bol of the " word of God " in its cleansing efficacy when 
used by the Holy Ghost. The young man is to 
" cleanse " his way " by taking heed thereto according 
to thy word." " Now ye are clean through the word," 
etc. (John 15 : 3). Christ gave Himself for the 
church " that he might sanctify and cleanse it with the 
washing of water by the word" (Eph. 8 : 25-27). 

In the new birth, the agent is always the Holy Spirit, 



TRINITY, THE NEW BIRTH, ETC. 369 

who, however, employs " the word of truth." " Of his 
own will begat he us with fche word of truth " (James 1 : 
18). " Being born again ... by the word of God, 
which liveth and abideth forever." - " Seeing ye have 
purified your souls in obeying the truth through the 
Spirit" (1 Peter 1 : 22, 23). Again in Gal. 4 : 22-31, 
the Apostle Paul confirms by another allegory this 
truth concerning the motherhood of the gospel, and 
that every free-born (or new-born) child is a child of 
promise, or of the " exceeding great and precious prom- 
ises," whereby he has become a "partaker of the divine 
nature." That is, that of these promises of the gospel, 
when quickened by the Spirit of God, are born spiritual 
children, with both a mother and a father. And just as 
Nicodemus had been " born of the flesh " having a 
fleshly mother and father, so certainly must he be "born 
of water and of the Spirit," or of a spiritual mother and 
father. Of His own words Jesus said, " they are spirit 
and they are life," so that to understand "water" in 
this place to mean "the word," is in harmony with 
Scripture everywhere. To make it refer to the natural 
birth, would be to force a construction without any 
warrant, either in reason or Scripture. That Christ 
alluded to water baptism in these words is totally inad- 
missible. And we can do no better than to quote some 
emphatic words from the editor of The Truth : " If our 
Lord meant baptism, then baptism is a very essential 
part of the gospel. If He did, every unbaptized infant, 
and unbaptized godly Quaker, and unbaptized believer, 
and the unbaptized dying thief are forever lost. If He 
did, every baptized infidel and gambler and whore- 
monger and murderer is born again." 






370 OLD CORN. 

" Nothing ought to be said against baptism in its 
proper place, but it has no part whatever in the new 
birth." 

Question. — "Da'sins of ignorance ' arise out of the 
4 body of sin '?" 

Answer. — Not necessarily, or even probably, since 
to be a " sin of ignorance " excludes the idea of willful 
or conscious wrong. Mistaken action or wrong conduct 
may take place without either of these, and also without 
any wrong temper or motive whatever. 

Question. — " How, then, do they arise ? " 

Answer. — Through mistakes in judgment, which, 
however enlightened, will always remain fallible, and 
affected more or less by education, bodily infirmities, 
and surrounding circumstances. Provision is not made 
for a complete deliverance of either mind or body from 
all of the injurious effects of "the fall " in this life. 

Question. — "Do these, then, need the blood of 
atonement?" 

Answer. — Undoubtedly they do, and the priestly 
intercession of Christ covers this need, and in Him we 
have an offering for " sins of ignorance." 

Question. — " Is that work of the Spirit experienced 
in regeneration, the baptism with the Holy Ghost?" 

Answer. — No; there is no warrant either in Scrip- 
ture or experience for calling it thus. We are "born 
of the Spirit," and " that which is born of the Spirit is 
spirit." " Of his own will begat he us with the word 
of truth." We are " a new creation," and receive 
quickening and life from the dead by the Spirit's energy 
and power. But to be "baptized" there must be an 
already existent life. No dead man can ever be "bap- 



TRINITY, THE NEW BIRTH, ETC. 371 

tized" into life. Some think this of outward baptism. 
They are awfully mistaken. Some think so of spiritual 
baptism. They, too, are mistaken. This promised 
"gift of the Holy Ghost," is made only to God's child- 
ren; not only so — to "them that obey him." In the 
new birth, we receive life, but in the " baptism with 
the Spirit " we receive life more abundantly. 



CHAPTER XXXVI. 



PERSONAL TESTIMONY. 



" This poor man cried, and the Lord heard him, and saved him 
out of all his troubles." — Psalms 34: 6. 

I HAVE yielded to the impression that I ought not to 
close this book without giving its readers as clear 
an insight as possible into my own heart's experience in 
the " Way of Holiness." I have felt that to hesitate to 
do so would be inconsistent with the teachings of these 
chapters. It is of this blessed experience that this book 
has been born. Whatever I may have said, or done, or 
written to the glory of God or for the good of men, has, 
in fact, been the outgrowth of an experimental knowl- 
edge of the truth set forth in these pages. I have seen 
so much debate and questioning arise on account of 
vagueness in personal testimony that I have felt that I 
ought to be definite. May it all be for the glory of God, 
and for the comfort and blessing of every beloved 
brother and sister who accepts this invitation into the 
sacred sanctuary of my secret audience with the King. 

What I say will be the utterance of a grateful heart, 
and I trust it shall be spoken in true humility. My 
parents and grandparents were all of the highest type 
of religious people. Two of my grandparents were 

372 



PERSONAL TESTIMONY. 373 

ministers, and one of them died in a foreign land, while 
on a religious mission. My father was an elder in the 
church, a man of devout and sterling piety, while my 
saintly mother was a preacher of the glorious gospel 
that she loved so much, and understood so well. They 
read and believed in President Finney, and he was their 
personal friend ; but his Caleb-like spirit and full gos- 
pel was fully forty years in advance of our Israel ; and, 
inconsequence, "stoning with stones "(Num. 14:10) 
was a common occupation in those days, and not wholly 
a lost art in this. 

Their greatest desire for their children was that they 
might glorify God in this life and enjoy Him forever. 
I cannot doubt that I was solemnly given to God from 
my birth. My infant lips were taught to pray, and 
when I said, 

" Now I lay me down to sleep, 
I pray the Lord my soul to keep," 

I really expected Him to do it. Precious is the mem- 
ory of those days of childish innocence, and mother 
love, when home and heaven-seemed almost interchange- 
able terms. My young heart was not a stranger to the 
gracious visitations of the Spirit of God, and was often 
melted under the power of His love. But as I grew up, 
I grew in sinfulness and in rebellion against God. 
Though mercifully preserved from many sins of a gross 
and disgraceful character, I was often in great distress 
of soul because of those I did commit. At such times 
I would earnestly repent in secret, and cry unto God for 
mercy. I deeply realized the wickedness of my heart, 
and the weakness of my efforts to withstand temptation. 
Many covenants were made with God, and often, though 



374 OLD CORN. 

not always, broken. The prayers, restraints, and in- 
structions of faithful parents were not lost upon me. 
God had respect unto their covenant for their children. 
I see it now as I could not then. I want to praise the 
Lord for His answer to prayers for guidance, even in 
my rebellious boyhood, and for His manifest direction 
in the most important undertakings of my life. 

After being settled in life I renewed my covenants 
with God, and sought to do right, because it was right. 
I was a member of the church, and grew jealous of the 
peculiarities of my denomination. I was " zealous 
toward God, according to the perfect manner of the law 
of the fathers." For ten years or more I proved that 
this law " gender eth to bondage." I certainly did "fear 
the Lord," but it is a poor service that is rendered by 
one who is only a servant, when he ought to be a son. 
And I had not "received the adoption of a son." I 
know now that I was simply a legalist, " kept under the 
law, shut up unto the faith, which should afterwards be 
revealed." In this dispensation of the Father, with the 
" bondwoman " for their mother, multitudes of profes- 
sors that are in doubt as to their position, might prop- 
erly locate themselves. " There is a remembrance 
again made of sins every year," since " the law makes 
nothing perfect," not even the conscience. In a Meth- 
odist meeting, when more than thirty years of age, God 
met me in wondrous power. And I met the test of 
public confession of sins and need of the Savior. It 
was a hard struggle, for I was proud and stubborn, but 
my dear wife joined me at the penitents' form, and we 
mingled our tears and prayers together. I thank God 
to this day for the depth and pungency of old-fashioned 



PERSONAL TESTIMONY. 375 

conviction. Rebellion against God was seen and felt 
to be the awful damning thing that it is. I was glad to 
submit to God, and agree to His terms — any terms in 
order to have peace with Him. But the witness of the 
Spirit did not come ; and after all others had retired, I 
had it out with my Lord in the silent watches of the 
night, upon my library floor. And, as people some- 
times say by way of emphasis, I was converted through 
and through. And I knew it ! I was free as a bird. 
" Justified by faith," I had peace with God. His Spirit 
witnessed with my spirit that I was born again. 

I was at once a glad and willing witness to the power 
of Jesus to save. For a time I was faithful and obe- 
dient, and then came waywardness, neglect and disobe- 
dience. This brought severe chastening and suffering 
from the hand of the Lord, followed by restoration of 
soul. My consecration to His service was renewed 
from time to time. I longed to see God glorified in the 
salvation of souls and the liberation of the church. 
Several years had passed since I had found the liberty 
of the sons of God; and yet I had seen few brought 
into the kingdom. To be sure, I was only a business 
man, and was utterly averse to the idea of being a min- 
ister. I greatly desired to serve both God and men in 
a quiet and unobtrusive way. The church began to lay 
some work upon me, but I shrank from it with a 
deep sense of unfitness. And then I felt within me 
a quenchless protest against the formalism and reg- 
ularity of death all about me. Irregularity is the most 
dreaded foe of a legal, lifeless church. My nature 
instinctively shrank from the conflict, I felt it far more 
than I could understand it. But I determined to have 



376 OLD CORN. 

a meeting where the Lord should have right of way, 
and the practical work of soul saving be done. Accord- 
ingly, my house was opened to all who would come to 
evening meetings, during our yearly meeting week in 
1869. Our parlors were filled with earnest people, and 
without were those who were watching and waiting to 
see whereunto this would grow. The Scriptures were 
read, prayers offered, hymns were sung, testimonies 
\vere given and souls were blessed. But it was all 
unusual, and quite irregular in those days. We had 
live meetings, and living things are always irregular, 
while dead things never are. I began to learn what 
real loj^alty to God was to cost, and that if really led 
by the Spirit of God, according to His word, reproaches 
and other like blessings that Jesus had promised, would 
become a reality. 

In conducting a few of these meetings, I learned a 
great deal of nryself. I was somewhat troubled by the 
people and the circumstances around me, but I dis- 
covered one "old man" who gave me more trouble 
than all the others, and he was within me. " His 
deeds " had been put off, and truly there was "no con- 
demnation," but whenever I "would do good" he was 
present with me. His omnipresence was something 
wonderful to my opening eyes. And he was there, to 
" war against the law of my mind " with a resolute pur- 
pose to "bring me into captivity to the law of sin." If 
he succeeded, even partially, I was humbled and 
grieved, and if he did not succeed, I was in distress 
with fear lest he might. Some special incidents were 
greatly blessed to me. I began to see quite clearly 
that the "law was weak through the flesh." I hated 



PERSONAL TESTIMONY. 377 

pride, ambition, evil tempers and vain thoughts, but I 
had them, and they were a part of me. They were not 
acts to be repented of and forgiven at all, but disposi- 
tions lying behind the acts and prompting thereto, 
natural to the old man and inseparable from his pres- 
ence in my being. 

I began to cry to God to " cast him out." As I did 
this, there came a great " hunger and thirst after right- 
eousness," that I might be " filled with all the fullness 
of God." My new nature speedily developed wonder- 
ful aptitudes for "holiness." I longed for a "clean 
heart and a right spirit," and this yearning increased 
until one memorable evening, after the close of the 
series of meetings referred to, when a few of us met at 
my sister's for prayer and conference. Up to this 
time I had never heard a straight sermon on holiness, 
nor read a treatise upon it, nor seen any one who 
claimed the experience for themselves. It had never 
occurred to me that I had not received the Holy Ghost 
since I believed. Knowing as much of the work of the 
blessed Spirit upon my heart as I undoubtedly had, I 
supposed, as a matter of course, that I had been " bap- 
tised with the Holy Ghost and with fire." His crea- 
tive work in regeneration, and His destructive work in 
sanctification, are distinctions of great importance, but 
not clearly seen by me at that time. And I might 
have answered much as the Ephesians answered Paul 
in Acts 19 : 2, had I been asked the same question. I 
had not even heard of such an experience. But there 
was present with us a brother who had heard that grand 
and dauntless herald of the cross, John S. Inskip, and 
his noble band of compeers at Round Lake. And he 



3/8 OLD CORN. 

earnestly told us of their wonderful meetings, and 
preaching of consecration and holiness. It was only a 
spark of God's fire that was needed to kindle into a 
flame the sacrifice that was placed upon His altar. As 
I went upon my knees, it was with the resolute purpose 
of "presenting my body a living sacrifice to God," and 
of proving His word that the "altar sanctifieth the 
gift." Bat I speedily found myself in the midst of a 
severe conflict. There passed quickly and clearly 
before me every obstacle to entire consecration, and 
"a life hid with Christ in God." How the "old man " 
plead for his life ! The misapprehensions, suspicions, 
sneers and revilings of carnal professors were all pic- 
tured before me, and they were not exaggerations, 
either. Selfishness, pride and prejudice all rose in 
rebellion and did their utmost. But I could not, would 
not, draw back. Every "vile affection" was resolutely 
nailed to the cross. Denominational standing, family, 
business, reputation, friends, time, talent and earthly 
store, were quickly and irrevocably committed to the 
sovereign control and disposal of my Almighty Savior. 
It came to be easy to trust Him, and I had no sooner 
reckoned myself " dead indeed unto sin and alive unto 
God," than the " Holy Ghost fell " upon me, just as I 
suppose He did "at the beginning." 

Instantly, I felt the melting and refining fire of God 
permeate my whole being. Conflict was a thing of the 
past. I had entered into " rest." I was nothing and 
nobody, and glad that it was settled that way. It was 
a luxury to get rid of ambitions. The glory of the 
Lord shone round about me, and, for a little season, I 
was " lost in wonder, love and praise." I was deeply 



PERSONAL TESTIMONY. 379 

conscious of the presence of God within me, and of 
His sanctifying work. Nothing seemed so sweet as His 
will, His law written in the heart after the chaff had 
been burned out. It was no effort to realize that I 
loved the Lord with all my heart, and mind, and 
strength, and my neighbor as myself. My calmness 
and absolute repose in God was a wonder to me. But 
I cannot describe it all. It was a " weight of glory." 
"O matchless bliss of perfect love, 
It lifts me up to things above." 

When I rose from my knees I was constrained to 
speak of what God had wrought, the best I knew how 
The people looked so different! I had new eyes! I 
felt so different that I examined myself, to see if I was 
the same person. When the next day I rode out upon 
my farm, I felt that every acre belonged to God, and I 
was only a tenant at will. The hills and fields and 
flocks and trees were all more beautiful as they clapped 
their hands in praise. On the Sabbath following, I 
broke the silence of our meeting, by a testimony to the 
truth as I had found it in Jesus. I do not remember 
what I said, but I am sure that I preached about " per- 
fect love," for I was in the enjoyment of that blessing, 
though perfectly innocent of terminology, and I have 
been at it ever since. 

I record this narrative of the way in which I have 
been led by the good hand of my God, with the hope 
and earnest prayer that He may make it a comfort and 
a blessing to those who may read it. It is both a duty 
and a privilege to "show forth the praises " of the Lord 
Jesus. It is of Him and His work that I speak, and 
not of myself, or " frames of mind." It was Jesus that 



380 OLD CORN. 

I found as a complete Savior. And it is Jesus that 
abides as my sanctification, wisdom and redemption. 
It is His blood that cleanses from all sin, and His Spirit 
alone that protects from the assaults of the devil. It is 
to the Holy Spirit that I look for the power that pre- 
serves from committing sin, and He is able to do it, and 
to "keep us from falling." 

The special experience just related is now twenty- 
three years in the past, and might be a dead and for- 
gotten thing, but that moment by moment the blood 
has cleansed, and the Spirit has indwelt in answer to a 
perpetuated faith and obedience to God. During all 
these years the mode of my life, which was inaugurated 
in that hour, when I received the "baptism with the 
Holy Ghost," has been totally different from that which 
preceded it. It began a new era in my Christian life. 
I have had abundant time and occasion to scrutinize 
the reality and nature of the work wrought then, and 
perpetuated ever since. I have often had such a sense 
of my own unworthiness and human imperfections as 
to be well nigh overwhelmed. But then I had settled 
it that Jesus was my worthiness, and as to human or 
legal perfection, David had seen the " end " of that long 
ago.- In and of myself I am neither holier nor stronger 
than before. 

"But this I do find 
We two are so joined, 
That He'll not be in glory 
And leave me behind." 

What I am, I am by the grace of God. What I do, 
I do " through Christ who strengthened me." And if 
God cannot " work in us to will and to do of his own 



PERSONAL TESTIMONY. 381 

good pleasure," we cannot retain our experience. We 
must "work out our salvation." "The willing and 
obedient shall eat the fat of the land," and none others. 

But entire sanctification, and the filling of the- Spirit, 
means a quickened conscience, as tender as the apple 
of the eye. It means a keen sense of the revealed 
word of God. It means an obedience that does not 
stand to debate and reason, and wonder about results. 
It means the priestly service of a true Levite, who is 
bearing the ark of God some paces in advance of the 
rank and file of the slow marching church, that has 
much of its inheritance on the wilderness side of Jordan. 

It is only when men are really " crucified with 
Christ" and "filled with the Holy Ghost" that they 
are fitted to act as the forerunners of the Lord Jesus. 
For all such must pass through their Gethsemanes 
alone, in a distant likeness to Christ. Too advanced 
for the multitude, they are even strange to the best of 
friends. Then there is the consciousness of unrequited 
toil, unacknowledged sacrifice and unappreciated serv- 
ice, that would be fearfully galling were it not for that 
sweet sense of privilege, which comes of "putting on 
Christ," and seeking " the reward that comes from God 
only." And self-devotion is the secret of all heroic 
life. Calling forth the very best there is in us, and 
always strengthened by a tonic of "bitter herbs." Oh ! 
the blessedness of trusting God to keep all of our 
accounts, sure that He will see to it that we get our 
dues, without any jealous anxiety on our part. 

All of this, and much more, is involved, if we con- 
tinue to " walk in the light as He is in the light, and 
have fellowship with God." 



382 OLD CORN. 

And it is in this matter of obeying Him, of keeping 
His commandments, of " walking as he walked," that 
multitudes draw back and lapse into their old ways of 
thinking and acting. When "iniquity abounds the 
love of many shall wax cold," many "hearts are over- 
charged with surfeiting and caves of this life." And 
then the spirit of persecution is still rife in the church. 
The same generation carries it on, that "were filled 
with envy, and spake against those things which were 
spoken by Paul, contradicting and blaspheming." 
Paul's custom was to "reason and persuade" and 
"warn," though "all men forsook" him, which indeed 
they did. But he lived in the thirteenth of Corinthi- 
ans, and "the Lord stood with him and strengthened 
him." The family of "Demas" (popular) is a very 
large one, and, true to the instincts of the old nature, 
"love this present world," and will always go back to 
it, rather than go forward with Christ, at the cost of 
being unpopular and suffering reproach. To "rejoice, 
inasmuch as ye are partakers of Christ's sufferings," is 
almost a lost art in our day. Oh ! that we may believe 
that Jesus means what He says when He bids us "Re- 
joice and leap for joy, when men shall hate you and 
shall separate you from their company, and reproach 
you, and cast out your name as evil, for the Son of 
man's sake." 

Now the secret of victory is in trusting God and hold- 
ing still in quietness and assurance ; allowing Satan to 
stretch the last link in his chain without quivering. 
And if thus kept in the love of God, and in sweetness 
and patience, while "fighting the fight of faith," we 
shall " always triumph through Christ." Glory be to 



PERSONAL TESTIMONY. 383 

Jesus ! It takes a little time for Haman to build his 
gallows, and get things all fixed, but Mordecai has no 
concern about it, whether it takes a time longer or 
shorter, since the coming execution is not to be his, 
but Haman's. He simply did his duty without 
compromise. 

' ' Oh for a faith that will not shrink, 
Though pressed by every foe, 
That will not tremble on the brink 
Of any earthly woe! " 

How the lives of the old saints who " quenched the 
violence of fire, escaped the edge of the sword, out of 
weakness were made strong, and waxed valiant in 
fight," inspire us with loyalty and courage ! How 
much more such lives of faith in the Son of God, and 
victory through Him, when lived all about us ! There 
are some such. May God increase the number ! I pray 
that these utterances may be used of Him to assist 
some into the land of victorious warfare, and encourage 
others already there to push the battle to the gate. I 
have written for such as these and not for the " wise," 
or "the disputer of this world"; not for such as are 
"ever learning and never coming to a knowledge of 
the truth." For these I pray, and for myself, that I 
may more and more be enabled to publish this great sal- 
vation, and continually to "rejoice in hope of the gloiy 
of God." " Brethren, pray for us that the word of the 
Lord may have free course and be glorified, and that 
we may be delivered from unreasonable and wicked 
men." Glory to His name ! 



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